and Zauan and Iacan The sonnes of Disan Hus and Aran. †These be the kinges that reigned in the Land of Edom before there was a king ouer the chidren of Israel Bale the sonne of Beor and the name of his citie Deneba †And Bale died and Iobab the sonne of Zare of Bosra reigned for him †And when Iobab also was dead Husam of the Land of the Themanes reigned for him †And Husam also died and Adad the sonne of Badad reigned for him who stroke Madian in the Land of Moab and the name of his citie was Auith. †And when Adad also was dead Semla of Masreca reigned for him †But Semla also died and there reigned for him Saul of Rohoboth which is situate besides the riuer †Saul also being dead Balanan the sonne of Achobor reigned for him †But this also died and Adad reigned for him whose cities name was Phau and his wife was called Meetabel the daughter of Matred the daughter of Mezaab †And Adad being dead there began to be dukes in Edom for kinges duke Thamna duke Alua duke Ietheth †duke Oolibama duke Ela duke Phinon †duke Cenez duke Theman duke Mabsar †duke Magdiel duke Hiram these be the dukes of Edom. ANNOTATIONS BECAVSE in diuers holie Scriptures and especialy in these bookes of Paralipomenon manie difficulties occurre concerning diuers persons and places as also differences of numbers and times in reconciling wherof the holie Fathers and Doctors haue much laboured making sometimes large commentaries to satisfie them selues and other diligent searchers of the truth to remoue the obloquies of detractors from the authoritie of holie Scripture whose learned explications of such obscurities if we should cite it would be ouer long and contratie to our purpose of brief Annotations here once for often we wil present to the vulgar reader certaine cleare and ordinarie rules by which the learned Diuines do reconcile such apparent contradictions First it is euident by sundrie examples that manie persons places and some other thinges had diuers names so are sometimes called by one name sometimes by an other Secondly which is more common manie were called by the same names and so must be distinguished by the differences of times places qualities or other circumstances Thirdly in genealogies and other histories children are not alwaies called the sonnes or daughters of their natural parentes but sometimes of legal fathers and sometimes also of those that adopted them for their children and sometimes of their grandfathers or former progenitors Fourthly sometime for mysterie sake an other number is expressed being true in the mystical sense differing from the precise number according to the historie As in the genealogie of Christ the Euangelist counteth thrise fourtene generations from Abraham to our Sauiour differing from the historie of the old Testament Fiftly euen in the historie it self sometimes holie Scripture counteth only the greater numbers ommitting the lesser and in some other addeth also the odde numbers Sixtly the Scriptures speake often by tropes as mentioning part for the whole or the whole for the part so by the figure Synechdoche Christ is said to haue bene three dayes dead that is one whole day and part of other two And some king liuing or reigning so manie yeares and part of an other and his successour reigning the other part ech part is countend to each of them for a whole yeare and so a yeare is added more then is in the precise number Seuenthly sometimes the sonnes reigned together with their fathers as Ioathan reigned his father Ozias yet liuing 4. Reg. 15. so both their reignes are sometimes counted sometimes their seueral yeares as euerie one reigned alone Eightly the times of vacances in the gouernment of the Iudges reignes of kinges and the like are sometimes omitted in calculation sometimes adioyned to the predecessor or successor Ninthly sometimes the holy Scripture mentioneth the only time that one liued or reigned wel as it were blotting out the rest with obliuion So Saul is sayd to haue reigned two yeares 1. Reg 13. VVho wel and euil reigned much longer Tenthly by error in writing wordes names and especially numbers may easely be changed and can not easely be corrected By these or other like meanes al the holie Scriptures may be defended though none ought to presume by his priuate spirit to vnderstand and expound al Sciptures which are hard not only by reason of their profound sense surpassing mans natural capacitie but also for that in outward apparence sometimes there seeme to be contradictions but in dede neither are nor can be vttered by the Holie Ghost the Spirit of truth Inditer of the whole sacred Bible And therfore we must relie vpon Gods Spirit speaking in his spouse the Church commended vnto vs by those Scriptures wherof we are sufficiently assured CHAP II. The names of Israels twelue sonnes 3. The geneologie of Iuda first in the right line to Dauid the seuenth sonne of Isai 16. then other genealogies of the same Iuda AND the chidren of Israel Ruben Simeon Leui Iuda Issachar and Zabulon †Dan Ioseph Beniamin Nephthali Gad and Aser †The sonnes of Iuda Her Onan and Sela. these three were borne to him of the Chananite the daughter of Sue And Her the firstbegotten of Iuda was euil before our Lord and he slewe him †And Thamar his daughter in law bare him Phares and Zara. †Therfore al the sonnes of Iuda were fiue †And the sonnes of Phares Hesron and Hamul †The sonnes also of Zara Zamri and Ethan and Eman Chalcal also and Dara together fiue †And the sonnes of Charmi Achar who trubled Israel sinned in the theft of the anathema †The sonnes of Ethan Azarias †And the sonnes of Hesron that were borne to him Ierameel and Ram and Calubi †Moreouer Ram begat Aminadab and Aminadab begat Nahasson the prince of the children of Iuda †Nahasson also begat Salma of whom was borne Booz †But Booz begat Obed who also begat Isai †And Isai begat the firstbegotten Eliab the second Abinadab the third Simmaa †the fourth Nathanael the fifth Raddai †the sixt Asom the seuenth Dauid †Whose sisters were Saruia and Abigail The sonnes of Saruia Abisai Ioab and Asael three †And Abigail beare Amasa whose father was Iether the Ismaelite †But Caleb the sonne of Hesron tooke a wife named Azuba of whom he begat Ierioth and her sonnes were Iaser and Sobab and Ardon †And when Azuba was dead Caleb tooke to wife Ephratha who bare him Hur. †Moreouer Hur begat Vri and Vri begat Bezeleel †After these thinges Hesron went in to the daughter of Machir the father of Galaad and tooke her when he was three score yeares old who bare him Segub †But Segub also begat Iair possessed three and twentie cities in the Land of Galaad †And he tooke
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
the man vnto me he came to the man which stoode beside the camels and nighe to the fountaine of water †and said to him Come in thou blessed of our Lord Why standest thou without I haue prepared the house and a place for the camels †And he brought him in into his lodging and he vnharnessed the camels and gaue strawe and hay and water to wash his feet and of the men that were come with him †And bread was set before him Who said I wil not eate til I speake my message He answered him Speake †And he said I am the seruant of Abraham †and our Lord hath blessed my lord wonderfully and he is magnified and he hath geuen him sheepe and oxen siluer and gold men seruants and wemen seruants camels and asses †And Sara my lordes wife hath borne my lord a sonne in her old age and he hath â—euen him al things that he had †And my lord adiured me saying Thou shalt not take a wife for my sonne of the Chananites in whose land I dwel †but thou shalt goe to my fathers house and of mine owne kinred shalt thou take a wife for my sonne †but I answered my Lord What if the woman wil not come with me †Our Lord saith he in whose sight I walke wil send his angel with thee and wil direct thy way and thou shalt take a wife for my sonne of myne owne kinred and of my fathers house †Thou shalt be innocent from my curse when thou shalt come to my kinne and they wil not geue her thee †I came therfore to day to the wel of water and said O Lord God of my lord Abraham if thou hast directed my way wherin I now walke †behold I stand besides the wel of water and the virgin that shal come forth to drawe water when she shal heare me say Geue me a litle water to drinke of thy tankard †and she shal say to me Drinke both thou and for thy camels I wil drawe also that is the woman which our Lord hath prepared for my maisters sonne †And whilest I pondered these things secretly with my selfe Rebecca appeared comming with a tankard which she caried vpon her shoulder and she went downe to the fountaine drew water And I said to her Geue me a litle to drinke †Who spedelie let downe the tankard from her shoulder and said to me Drinke both thou and to thy camels I wil geue drinke I dranke and she watered the cammels †And I asked her and said Whose daughter art thou who answered I am the daughter of Bathuel the sonne of Nachor whom Melcha bare him I hoong therfore earelettes to adorne her face and I put braceletts vpon her hands †And prostrate I adored our Lord blessing the Lord God of my lord Abraham who hath brought me the straight way to take the daughter of my lords brother for his sonne †Wherfore if you doe according to mercie and truth with my lord shew me but if it please you otherwise that also tel me that I may goe to the right hand or to the left †And Laban and Bathuel answered From our Lord the word hath proceded we can not speake any other thing with thee besides his pleasure †Behold Rebecca is before thee take her and goe thy waies and let her be the wife of thy lords sonne as our Lord hath spoken †Which when Abrahams seruant heard falling downe he adored our Lord to the grounde †And taking forth vessel of siluer and gold and garments gaue them to Rebecca for a present To her brothers also and to her mother he offred giftes †A banket was made and eating and drinking togeather they lodged there And in the morning the seruant arose and said Dismisse me that I may goe to my lord †And her brother and mother answered Let the maide tarie at the least tenne days with vs and after she shal depart †Stay me not said he because our Lord hath directed my way dismisse me that I may goe on to my lord †And they said Let vs cal the maid and aske her wil. †And being called when she was come they asked Wilt thou goe with this man who said I wil goe †They dismissed her therfore and her nurce and Abrahams seruant and his companie †wishing prosperitie to their sister and saying Thou art our sister encrease thou into thousand thousands and thy seed possesse the gates of their enemies †Therfore Rebecca and her maides being set vpon camels folowed the man who with speed returned vnto his lord and †the same time Isaac walked along the way that leadeth to the wel of the Liuing and the seing so called for he dwelt in the south countrie †and he was gone forth to meditate in the field the day nowe being wel spent and when he had cast vp his eyes he saw camels coming a farre of †Rebecca also when she saw Isaac lighted of the camel †and said to the seruant Who is that man which cometh towards vs along the field And he said to her The same is my lord But she quickly taking her cloake couered her selfe †And the seruant told Isaac al things that he hed done †Who brought her into the tent of Sara his mother and tooke her to wife and he loued her so much that it did moderate the sorrowe which was chanced of his mothers death ANNOTATIONS CHAP. XXIIII 14. The maide to vvhom I shal say Obseruation of speaches called ominous which are interpreted to signifie good or euil luck are sometimes supersticious suggested by euil spirites who now then telling or insinuating some truth get credite and so allure men to attend to such vaine vncertaine and vnlawful signes as S. Augustin testifieth li. 2. de Gen. ad lit c. 17. li. 12. c. 22. Neuertheles such signes are sometimes lawfully obserued desired from God as the same Doctor disputeth li. quest super Gen q. 53 and S. Chrisostome teacheth more clerly ho. 45. in Gen likewise S. Theodoret q. 73. in Gen But whosoeuer wil not erre in particular cases must folow either expresse Scripture or the iudgement of the Church which is alwayes directed by the spirite of truth And touching this prayer of Abrahams seruant and his desire of this determinate signe to know the maide whom God had prouided to be Isaachs wife the fathers generally hold that it was religious deuout and discrete For he being careful of his masters busines and not trusting his owne iudgement but relying vpon that Abraham had said Our Lord shal send his Angel before thee commended so weightie a cause to God by prayer the Angel suggesting both to him to desire and to the maide to performe as the euent sheweth such qualities and vertues in her as were most agreable to the great charitie and hospitalitie dayly practised in Abrahams house most conuenient
sonnes in one day †And Rebecca said to Isaac I am wearie of my life for the daughters of Heth if Iacob take a wife of the stocke of this land I list not liue ANNOTATIONS CHAP. XXVII 19. I am thy first begotten Esau Iacob was not by nature the first begotten but by Gods ordinance by couenant made with Esau had right to the preeminence and priuilegies belonging to the first borne So he did not lie but spake a truth meaning that he was that sonne to whom by diuine election the first-birth-right was dew which his father supposed to pertaine to Esau But because some scorners of Christian doctrin like to the old Manichees vse to say that Catholique Doctors and Schoolmen excuse and condemne whom they list by such glosses let such reprouers vnderstand that both moderne and ancient Catholique writers auow this defence of the holie Patriarch Iacob not by priuate spirite but by the most true and proper sense of holie Scripture itselfe VVhere it may appeare if they wil axamine the text that Iacob in al this procurement of his fathers blessing neither did anie thing vniustly nor said anie thing falsly First it was reueled to his mother chap. 25. v. 23. That the elder of her twinnes should serue the younger Secondly holie Scripture testifieth in the same chapter v. 27. That Iacob vvas a plaine or sincere Man void of vniust dealing Thirdly for more quiet enioying that right which God had ordained for him he procured his brothers consent and confirmation v. 33 Fourtly though he was secure in conscience that the blessing was dew to him yet he feared v. 12. lest he might geue occasion of offence to his father to whom this mysterie was not yet reueled Fiftly Isaac perceiuing at last Gods wil that Iacob should be preferred was neither offended with him nor reuoked his blessing as vnlawfully surprised but condescending therto ratified that he had done saying v. 33. I haue blessed him and he shal be blessed Sixtly God himselfe from this time forwards often appeared to Iacob and with great promises and manie temporal and spiritual benefites declared his singular loue to him Seuently these three Patriarches Abraham Isaac and Iacob are special renowmed Sainctes of the old Testament yea the Lord and Creator of al would peculiarly be called Exodi 3. the God of Abraham Isaac and Iacob Moyses praying instantly for Gods mercie and clemencie towards the people Exodi 32. besought him to remember Abraham Isaac and Iacob his seruants and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen Al which shewe the great vertues and holines of them al. And touching this fact of Iacob where if euer aniewhere might seme to be some great sinne S. Augustin at large proueth that he did not herein sinne at al That vvhich Iacob did saith he li. cont mendacium c. 10. By his mothers instruction to deceiue his father if it be diligently considered vvas no lie but a mysterie and therfore for the samiliar counsail of the Holie Ghost vvhich his mother had receiued he is excused from sinne The same he confirmeth q. 74. in Gen. li. 16. c. 37. de ciuit li. 22. c. 34 cont Faust The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist 125. S. Theodoret. q. 79. 80. in Gen. S. Gregorie ho. 6. in Ezechielem S. Bede Isidorus Innocentius 3 Rupertus and others vpon this place al agreing absolutly that euerie lie is a sinne declare that Iacob lied not but stil spake the truth confirming their exposition by other like places of Scripture As when our Sauiour said of S. Iehu Baptist Math. 11. He is Elias meaning that he was Elias in spirite not in person So Iacob said truly that he was Esau not meaning in person but in right of the first borne by Gods ordinance Esau also hauing condescended therto by couenant and oath In that also he deceiued his father was no sinne For it was a lawful and good deceipt such a one saith S. Chrisostom as Hieremie speaketh of Lord thou hast deceiued me and I am deceiued so Isaac was deceiued not as we commonly cal deceipt but to his owne and others good by Gods disposition 23. Knevv him not S. Damasus demanding of S. Hierom what might be the reason why God would suffer his holie seruant Isaac not to know Iacob but to be deceiued and through ignorance to blesse whom he would not declareth that it happened not only to Iacob but also to manie other like holie men to be ignorant of manie things and to be deceived in error of opinion and that this error was profitable to Isaac and his house For if he had geuen this blessing which was a spiritual Iurisdiction to Esau as he purposed he had committed a noxious error in dede by preferring a bloudie man one that was readie if he could to haue killed his brother v. 41. omitting him that was sincere and very vertuous and had done his owne wil not Gods wil therin But why would not God reuel his wil to Isaac as he had commanded a farre greater thing to Abraham to sacrifice the same Isaac that he might wittingly haue blessed Iacob by Gods commandment The Fathers do probably alleage this for one reason that if Esau being a fierce and cruel man had perceiued that his father had willingly preferred Iacob he would haue bene incensed against his father conceiued and attempted euil against him An other reason S. Chrisostom and Theodoret do yeld that by this strange maner of imparting this blessing it might more manifestly appeare to be Gods wil and ordinance and not to procede from mans affection that Iacob should be preferred CHAP. XXVIII Iacob with his fathers blessing and admonition not to take a wife of Chanaan but of the daughters of his vncle Laban goeth into Mesopotamia 6. Esau in the meane time marieth a third wife his vncle Ismaels daughter 11. Iacob seeth in slepe a ladder reaching to heauen Angels ascending and descending and our Lord leyning theron renewed the promises made to Abraham and Isaac 16. And be away king maketh a vow ISAAC therfore called Iacob and blessed him and commanded him saying Take not a wife of the stocke of Chanaan †but goe and make a iourney into Mesopotamia of Syria to the house of Bathuel thy mothers father and take thee a wife thence of the daughters of Laban thin vncle †And God almightie blesse thee and make thee encrease and multiplie thee that thou maiest be into multitudes of peoples †And geue he thee the blessings of Abraham and to thy seed after thee that thou mayest possesse the land of thy perigrination which he promised to thy grandfather †And when Isaac had dismist him taking his iourney he came to Mesopotamia of Syria to Laban the sonne of Bathuel the Syrian brother to
The impious man diggeth euil and in his lippes fire burneth †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 †He that with astoinied eies thinketh wicked thinges byting his lippes bringeth euil to passe †A crowne of dignitie old age which shal be found in the wayes of iustice †Better is the patient then a strong man and he that ruleth his minde then the ouerthrower of cities †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 â—o 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 â—o 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 †A wise seruant shal rule ouer foolish children and diuide inheritance among bretheren †As siluer is tried by fyre and gold in the fournace so our Lord proueth the the harts †The euil man obeyeth an vniust tongue and the deceitful obeyeth lying lippes †He that despiseth the poore vpbraydeth his maker and he that reioyceth at an other mans ruine shal not be vnpunished †The crowne of oldmen the childrens children and the glorie of children their fathers †Eloquent wordes become not a foole nor lying lippes a prince †A most gratful pearle the expectation of him that expecteth whither soeuer he turneth himself he vnderstandeth wisely †He that concealeth offence seeketh frendshipes he that in other word repeteth it seperateth the confederate †Reprehension doth more profit with a wiseman then an hundred stripes with a foole †An euil man alwayes seeketh brawles but a cruel angel shal be sent against him †It is better to meete a beare when her yong are taken away then a foole trusting to himselfe in his owne follie †He that rendereth euil thinges for good euil shal not depart from his house †He that letteth water goe is the head of brawles before he suffer contumelie he forsaketh iudgement †He that iustifieth the impious and he that condemneth the iust both are abominable before God †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 †He loueth at al time that is a frend and a brother is proued in distresses †A foolish man wil clappe the handes when he is suretie for his freind †He that meditateth discordes loueth brawles and he that exalteth the doore seeketh ruine †He that is of a peruerse hart shal not finde good and he that turneth his tongue shal fal into euil †A foole is borne to his owne ignominie but neither shal the father reioyce in a foole †A ioyful minde maketh a florishing age a sorowful spirit dryeth vp the bones †The impious receiueth giftes out of the bosome that he may peruert the pathes of iudgement †In the face of the prudent wisdom shineth the eies of fooles are in the endes of the earth †A foolish sonne is the anger of the father and the sorow of the mother that bare him †It is not good to doe hurt to the iust nor to strike the prince which iudgeth right †He that moderateth his wordes is lerned and prudent and the lerned man is of a precious spirit †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 †A foole receiueth not the wordes of prudence vnlesse thou say those thinges which are in his hart †The impious when he shal come into the depth of sinnes contemneth but ignominie and reproch folow him †Deepe water wordes from the mouth of a man and a streame ouer flowing the fountaine of wisdom †To accept the person of the impious in iudgement is not good that thou decline from the truth of iudgement †The lippes of a foole mingle him with strife and his mouth prouoketh brawles †The mouth of a foole is his destruction and his lippes are the ruine of his soule †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 †He that is soft and dissolute in his worke is the brother of him that destroyeth his owne workes †A most strong towre the name of our Lord the iust runneth to it and shal be exalted †The substance of the rich man a citie of his strength and as a strong wal compassing him
:: Reasonable soules if they folow reason and al sensible soules doe in their maner praise the prouidence of God in vsing al creatures to that end for which they were treated :: Man at first recemed original iustice by losing wherof we al fel into original sinne :: God gaue a precept to man to be obserued for exercise of his obedience so to be rewarded and vnder paine of punishment if he transgreded â—en 2. Rom. 13. :: Perseuerance in vertue to the end is necessarie which none can merite :: But must stil pray for it :: Al creatures according to their substantial forme in general were created together though they were afterwards formed in particular kindes as they are distinctly recited in Genesis with the order ornaments of the world S. Aug. li. 4. c. 33 34. de Gen. ad litter VVhere he expresly affirmeth that this Scripture was written by inspiration of the same spirite of truth wherby Genesis was written Psal 89. v. 10. 1. Cor. 11. :: They pray alwayes that pray at certaine conuenient times And stil haue intention so to frequent the same exercise al their life S. Aug. Epist 121. c. 9. ad Probam Luc. 18. 1. 1. Thes. 5. :: The best remedie against great sinnes is to auoide smal ones and not to contemne the least but diligently to amend al. 3. Reg. 11. Ios 22. :: That this document perteyneth to common conuersation with worldie men appeareth by the next verse But to reuele secrete sinnes to a spiritual father in sacramental confession is necessarie vvholesome and secure It is alâ—o very commendable and most lawful in holie religious Societies vvhere they willingly for their owne spiritual good submitte themselues to such a godlie rule Lâ—uit 1â— Mat. 15. Iac. 3. :: False pretence of pietie is hypocrisie :: And in a Superior to oppen his ovvne secrete fault to his subiects is pusillanimitie :: Discretion auoideth both by concealing and reueling faultes as reason directeth and iustice requireth Eccle. â— :: He that taketh reptchension in good part when he is faulty meriteth pardon and when he is not faultie he satifieth for his other sinnes and meriteth reward :: His intention is ful of guile that flattereth by shew of loue and of praise but he wil detract so much the more in the end reproch thee when he may gette probable aduantage against thee Prou. 12. Exo 23. Deut 16. :: VVisdom is to be shewed in vvordes and deedes vvhen it may profite others :: To conceale faultes so they be amended is most conuenient :: As a serpent deceiptfully approcheth stingeth the bodie so al sinnes inuegle and hurt the soule :: It is a signe that he is guiltie who contemneth freindly admonition :: He that truly feareth God wil diligently examine his ovvne actes defectes when he is vvarned :: As walles of stone built in the frost so riches or good name vniustly gotten wil not coÌ„tinue long :: Senseles or bad talke is tedious to al good men :: VVordes that may edifie are gratful to al godlie eares :: VVicked men condemning the diuel or anie other wicked do in dede condeme them selues And to them agreeth that sentence of our Sauiour By thyne owne mouth I iudge thee naughtie seruant Luc. 19. :: Contempt ignominie is the worldlie punishment of the slouthful besides his eternal damnation at the day of iudgement Mat. 25 â— 30 :: In this and other places is not vnderstood a foole that by defect of natural vvitte is ignorant or an ideote but he that is voide of grace ful of malice and wickednes For the wicked life of such a one is worse then his death v. 12. Gen 50. Prou. â—3 Prou â—â— :: A true freind wil not be lost for temporal damage noâ— danger :: But the vices of derision reproch and the like violate al freindshipe with wise and good mâ—n Ps 140. :: Man being weake and the enimie suttle strong he is not able to resist tentations without Gods special grace for which the vvisman therfore prayeth instructing al by his example to do the same :: Precepts how to gouerne the mouth and tongue :: Against rash vntrue vnlawful swearing Iere. 4. Mat. 5. :: In oathes God is called to witnes as he that can not lie but bâ—aâ—phemie attributeth thâ—t to God which perteyneth not him or attributeth to some creature that which only belongeth to God and so is a contrarie sinne to vnlawful swearing :: Both are mortal sinnes :: Admonition against sinnes of the tongue :: Reproch to parents and other neighboures :: Against couetousnes :: Fornication :: Adultrie Isa 29. :: Seing earnal adultrie shal be seuerely punished much more spiritual as schisme heresie and apostasie from Catholique Religion Leui 20. Deut. 22. :: Diuine wisdom the Second Person of the B. Trinitie begotten not created praiseth it self According to the phrase of speach Iere. 51. v. 14. The Lord of hostes hath svvorne by his soule that is by himself :: God offereth his grace but forceth not anie to accept it :: Creation is not here taken in the strict signification but for diuine production in that God the Father by vnderstanding begetteth God the Sonne As likewise the Father and the Sonne by loue produce the Holie Ghost :: in the Church only is effectual grace Psa â—â—â— :: The more grace any hath the more he desireth and receiueth :: In Dauids progenie God preserued the kinglie state til the captiuitie and the estimation of the royal bloud vnto Christ But in al this Dauid was a figure of Christ VVho sitteth in the Throne of honour absolutly for euâ—â— Iosâ— 3. :: Three very commendable thinges :: Other three detestable :: Nine happie thinges in this life Iac. 3. :: Al happines in this life is grounded in the feare of God :: The description of heresie vnder the figure of a wicked woman whose malice is secretly couered vnder pretence of truth and â—â—â—â—â—â— Prou â—â— :: Layheadshiâ—e in spiritual causes is so vnreasonab le and absurde that â—â—w heretikes 〈…〉 ure it :: An vnquâ—â—â— life depâ—iuâ—th a man of much comforth and therfore continual peace â—â— as a duble life :: As wheâ— oâ—â—n moâ—e the yoke oâ— their neckeâ— doth moue withal so a wicked woman to wittâ— heresie can not rest nor let others rest quiet :: The Catholique faith is the ground al al vertues :: Those that kepe innes or ailehouses are alwayes talking as willing to please al but in much talke wanteth not sinne Prou. 10. v. 19. 1. Tim 6. :: The soule is kept in good state by fearing God :: After that sinne is purged there remaine reliques in the soule as dust in a siene vvhen the chaffe is cast out til it be more purged or washed Psal 50. v. 4. Prou. 27. VVhether the sunne shineth forth or not it is alvvayes light so is a vvisman alvvayes vertuous vvhetherit appeaâ—â— outvvardly or no. A foole or vvicked man hath
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 comâ—unction 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 Pharaonâ—â— 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 coÌ„mit 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.
and the stranger and pupil and widow which abide with you in the place which our Lord thy God shal choose that his name may dwel there †and thou shalt remember that thou wast a seruant in Aegypt and thou shalt keepe and doe the thinges that are commanded †The solemnitie also of Tabernacles thou shalt celebrate seuen daies when thou hast gathered thy fruite of the barne floore and the presse †and thou shalt feast in the festiuitie thou thy sonne and thy daughter thy man seruant and woman seruant the Leuite also and stranger and pupil and widow that are within thy gates †Seuen daies shalt thou celebrate the feastes to our Lord thy God in the place which our Lord shal choose and our Lord thy God wil blesse thee in al thy fruites and in euerie worke of thy handes and thou shalt be in ioye †Three times in a yeare shal al thy male appeare in the sight of our Lord thy God in the place which he shal choose in the solemnitie of Azymes in the solemnitie of weekes and in the solemnitie of Tabernacles There shal not appeare before our Lord any emptie †but euerie one shal offer according to that he hath according to the blessing of our Lord his God which he shal geue him †Iudges and maisters shalt thou appoynt in al thy gates which our Lord thy God shal geue thee in euerie of thy tribes that they may iudge the people with iust iudgement †and not decline to either part Thou shalt not accept person nor giftes because that giftes blinde the eies of the wise and change the wordes of the iust †Iustly shalt thou pursew that which is iust that thou mayest liue and possesse the Land which our Lord thy God shal geue thee †Thou shalt plante no groue nor any tree neere the altar of our Lord thy God †Neither shalt thou make nor sette to thy self a statue which thing our Lord thy God hateth CHAP. XVII Perfect hostes not mamed nor defectiue must be offered to God Idolaters stoned to death 8. VVhen inferior iudges differ the cause must be decided by the High Priest in consistorie Who is warranted not to erre therin and al are bound to obey his sentence 14. The dutie also of a king Whom in future time God wil condescend to geue them is described with special charge to receiue the law of God at the Priestes handes THOV shalt not immolate to our Lord thy God a sheepe and an oxe wherein there is blemish or any fault because it is abomination to our Lord thy God †When there shal be found with thee within one of thy gates which our Lord thy God shal geue thee man or woman that do euil in the sight of our Lord thy God and transgresse his couenant †that they goe and serue strange goddes and adore them the sunne and the moone and al the hoste of heauen which thinges I commanded not †and this is told thee and hearing it thou hast inquired diligently and found it to be true and the abomination is committed in Israel †thou shalt bring forth the man and the woman that haue committed that most heynous thing to the gates of thy citie and they shal be stoned †At the mouth of two or three witnesses shal he perish that is to be slaine Let no man be killed one onlie geuing testimonie against him †The hand of the witnesses shal be first to kil him and the hand of the rest of the people shal be layd on last that thou mayest take away the euil out of the middes of thee †“ If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud cause and cause leprosie and not leprosie and thou see that the wordes of the iudges within thy gates doe varye arise and goe vp to the place which our Lord thy God shal choose †And thou shalt come to the priestes of the Leuitical stocke and to the iudge that shal be at that time and thou shalt aske of them “ who shal shew thee the truth of the iudgment †And thou shalt do whatsoeuer they that are presidentes of the place which our Lord shal choose shal say and teach thee †according to his law and thou shalt folow their sentence neither shalt thou decline to the right hand nor to the left hand †But “ he that shal be proude refusing to obey the commandement of the Priest which at that time ministreth to our Lord thy God and the decree of the iudge that man shal die and thou shalt take away the euil out of Israel †and the whole people hearing shal feare that none afterward swel in pride †When thou art entred the Land which our Lord thy God wil geue thee and doest possesse it and dwellest in it and sayest I wil sette a king ouer me as al nations haue round about †him shalt thou sette whom our Lord thy God shal choose of the number of thy brethren A man of an other nation that is not thy brother thou canst not make king †And when he is made he shal not multiplie to him selfe horses nor lead backe the people into Aegypt taking high courage for the number of his horsemen especially whereas our Lord hath commanded you that in no case you returne any more the same way †He shal not haue manie wiues that may allure his minde nor huge weightes of siluer and gold †And after he shal sitte in the throne of his kingdome he shal copie to him selfe the Deuteronomie of this Law in a volume taking the copie of the priestes of the Leuitical tribe †and he shal haue it with him and shal reade it al the dayes of his life that he may learne to feare our Lord his God and keepe his wordes and ceremonies that are commanded in the law †And that his hart be not lifted vp into pride ouer his brethren nor decline to the right side or the left side that he may reigne a long time and his sonnes ouer Israel ANNOTATIONS CHAP. XVII 8. If the iudgement be hard For a ful and assured decision of al controuersies God here instituted to his people a supreme Tribunal that in case inferior Iudges varied in iudgement recourse might be had to the Councel of Priestes where one chiefe Iudge the High Priest was appointed to geue sentence and al others commanded to receiue and obey the same 9. vvho shal shevv the truth God so assisted this consistorie with his spirite of truth that their sentence was infallible though otherwise they might erre either in life or in priuate opinion VVherfore our Sauiour distinguishing betwen their publique doctrin and their workes taught the people that for somuch as the Scribes and Pharisees sate in Moyses chaire and yet transgressed Gods commandmentes euerie one should obserue and doe as they saide but not doe according to their
deliuer and saue them First Othoniel of the tribe of Iuda then Aod of Beniamin after him Samgar the Scripture not signifying of what tribe then Barach with Debora of Ephraim Gedeon of Manasses Abimelech his basâ— sonne an vsurper Thola of Issachar Iair and Iephte of Manasses Abesan of Iuda Aialon of Zabulon Abdon of Ephraim Sampson of Dan and Heli who was also high priest of Aarons stocke otherwise called Zaraias 1. Paralip 6. and Samuel also of the tribe of Leut a Prophet In his time the people demanding and vrging to haue a King Saul of the tribe of Beniamin was annointed 1. Reg. 10. But for transgressing Gods commandments especially for exercising spiritual function without warrant 1. Reg. 13. and not destroying idolaters 1. Reg. 15. was deposed and Dauid of the tribe of Iuda was annointed King who after manie great trubles possessed the whole kingdome and died in peace leauing his sonne Salomon inuested and annointed king in his throne The Church being thus established in distinct states and orders albeit there were manie imperfections in al sortes of persons and great sinnes committed yet God so punished offenders and chastised the whole people that he stil conserued the greatest or chiefe part in true faith and religion For whiles they were in the desert they murmured very often against God and his Ministers their Superiours Exod. 17. Num. 11. 14 20. 21. Manie fel to idolatrie Exod. 32. Aaron not free from cooperating in the peoples sinne Nadab and Abiu Aarons sonnes and consecrated priestes offered strange fire Leuit. 10 Core Dathan and Abiron with their complices made a great schisme Num. 16. Manie committed carnal fornication with Infidels and were therby drawen to spiritual Num. 25. Of which and other like â—innes the Psalmist speaketh Psal 94. exhorting his people not to harden their hartes as in the desert their fathers had tempted God Fourtie yeares was I offended sayth God with that generation and sayd They alwayes erre in hart And therfore he sware in his wrath that the same generation should not enter into the promised land of Chanaan but their children entred and possessed it Num. 14. Iesue 3. A 〈…〉 the people falling to idolatrie and other sinnes were afflicted and sore pressâ—d by forraine enemies but repenting were deliuered and saued by certain capitaines called Iudges and Sauiours as appeareth in the booke of iudges They had also tribulations by some of their owne nation for among the Iudge one called Abimelee was a tyrannical vsurper Iudic. 9. Saul their first King falling from God vniustly persecuted Dauid 1. Reg. 18. â— Ambitious Absolom rebelled against the King his father 2. Reg. 15. and Seba of the tribe of Beniamin raised an other rebellion 2. Reg. 20. â—â—â—â—wise Adonias assisted by Abiathar the high priest and by Ioab general of the armie pretended to reigne his father Dauid yet liuing to preuent S 〈…〉 n of the kingdom 3. Reg. 1. So God both shewed his iustice in suffering suâ—â— afflictions to happen for punishment of sinne and his mercie in sauing hiâ— Church from ruine Moreouer for preseruatioÌ„ of the Church there were diuers diuine Ordinances prouided by the law For first al were strictly commanded not to coÌ„municate with Infidels in their idolatrie Ex. 23. nor with Schismatikes in their schisme Nu. 16. but to destroy al Idolaters Num. 33. and shunne al nouelties in religion as a sure marke of idolatrie or false doctrine Deut. 13. Further to conserue vnitie there was but one Tabernacle and one Altar for Sacrifice in the whole people of Israel VVherupon when the two tribes and halfe on the other side Iordan had made a seueral altar al the tribes that dwelt in Chanaan suspecting it was for sacrifice sent presently to admonish them and prepared to make warre against them except they destroyed their new altar but being aduertised that it was only an altar of monument and not for sacrifice were therwith satisfied Iosue 22. Afterwards the tribe of Dan setting vp idolatrie and the other tribes not correcting it they were al punished VVhich happened by occasion of an other enormous sinne committed and not corrected in the tribe of Beniamin For the other eleuen tribes making warre against them for this iust cause yea by Gods direction and warrant yet had the worse susteyning great slaughter of men in two conflictes and in the third Beniamin was almost destroyed Iudic. 20. Finally for decision of al controuersies and ending of strife the High Priest was expresly ordayned supreme Iudge Deut. 17. And al were commanded in paine of death to submitte their opinions and obey his sentence with promise of Gods assistance wherby his definitions were certaine and infallible For in consultations of doubtes and difficult cases God inspired him with doctrine of veritie Exod. 28. 29. Leuit. 8. Num. 3. 7. 9. 1. Reg. 23 30. VVhich iudgement Seate Christ admonished the Iewes to repayre vnto and folow Math. 23. though the Iudges themselues did not the thinges which they taught In so much that Caiphas through this assistance of Gods spirite being otherwise a wicked man yet pronounced the truth That one must die for the people VVhich therfore S. Iohn the Euangelist ascribeth to his Chayre and office because he was High priest that yeare Ioan. 11. Seing then Gods prouidence and continual assistance was so clere and assured in the Church of the old Testament much more is the Church of christ builded vpon a sure rocke assured of his perpetual assistance and always preserued from erring in Faith or in general practise of Religion And that by Gods like assured ordinance of one supreme head and Iudge S. Peter his Successour for vvhom our Sauiour prayed that his faith should not faile Further commanding him that he should confirme his brethren Al vvhich vvse see is performed in the Successours of S. Peter vvheras the successours of the other Apostles are al failed long since The same most assured stabilitie of the Church of Christ is further confirmed by the whole Lavv and Prophetes Namely Deut. 32. and 33. vvhere Moyses fortelleth more povver and grace in the Church to be collected in the Gentiles of al natioÌ„s then euer vvas in that of the Israelites or Iews Likewise 1. Reg. 2. The same vvas both prefigured and prophecied by holie Anna The hungrie those that desire Gods grace and glorie are filled vntil the barren woman the Church of the Gentiles bare verie manie she that had manie children was weakned Shewing that the Church of the Iewes had manie vntil the plenitude of Gentiles much more abounded Wherfore the Psalmist inuiteth al nations to praise God saying Psal 116. Praise our Lord al ye Gentiles praise him al ye peoples Also 2. Reg. 7. God promised Dauid saying Thy Kingdome for euer before thy face and thy throne shal be firme continually which was not verified in Dauids temporal kingdome For it was
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
me from them that goe downe into the lake †Sing to our Lord ye his sainctes and confesse to the memorie of his holines †Because wrath is in his indignation and life in his wil. At euening shal weeping abide and in the morning gladnesse †And I said in my abundance I wil not be moued for euer †O Lord in thy wil thou hast geuen strength to my beautie Thou hast turned away thy face from me and I became trubled †To thee ô Lord I wil crie and I wil pray to my God †What profite is in my bloud whiles I descend into corruption Shal dust confesse to thee or declare thy truth †Our Lord hath heard and had mercie on me our Lord is become my helper ††Thou hast turned my mourning into ioy vnto me thou hast cut my sackcloth and hast compassed me with gladnes †That my glorie may sing to thee and I be not compunct Lord my God for euer wil I confesse to thee PSALME XXX A prayer of a iust man excedingly afflicted stil confident in God 11. describing his manie calamities in respect of his enemies vndeserued 18. prayeth for his owne deliuerie and their iust punishment 20. praiseth and thanketh God for his goodnes 24. exhorteth al others to do the same †Vnto the end the Psalme of Dauid for excesse of minde IN THEE ô Lord haue I hoped let me not be confounded for euer in thy iustice deliuer me †Incline thine eare to me make hast to deliuer me Be vnto me for a God protector and for a house of refuge that thou mayst saue me †Because thou art my strength and my refuge and for thy name thou wilt conduct me and wilt nourish me †Thou wilt bring me out of this snare which they haue hid for me because thou art my protector †Into thy handes I commend my spirit thou hast redeemed me ô Lord God of truth †Thou hast hated them that obserue vanities vnprofitably But I haue hoped in our Lord †I shal reioyce and be ioyful in thy mercie Because thou hast respected my humilitie thou hast saued my soule out of necessities †Neither hast thou shut me vp in the handes of the enemie thou hast set me feete in a large place †Haue mercie vpon me ô Lord because I am in tribulation myne eiâ—is trubled for wrath my soule and my bellie †Because my life is decayed for sorrowe and my yeares for gronings My strength is weakened for pouertie and by bones are trubled †Aboue al myne enemies I am made a reproch both to my neighbours excedingly and a feare to my acquantance They that saw me fled forth from me †I am forgotten from the hart as one dead I am made as a vessel destroyed †because I haue heard the reprehension of manie that abide round about In that whiles they assembled together against me they consulted to take my soule †But I haue hoped in thee ô Lord I sayd Thou art my God †my lottes are in thy handes Deliuer me out of the handes of my enemies and from them that persecute me †Illustrate thy face vpon thy seruant saue me in thy mercie †Lord let me not be confounded because I haue inuocated thee Let the impious be ashamed and brought downe into hel †let the deceitful lippes be made mute Which speake iniquitie against the iust in pride and abuse †How great is the multitude of thy sweetnesse ô Lord which thou hast hid for them that feare thee Thou hast perfited it for them that hope in thee in the sight of the children of men †Thou shalt hide them in the secrete of thy face from the disturbance of men Thou shalt protect them in thy tabernacle from the contradiction of tongues †Blessed be our Lord because he hath made his mercie merueilous to me in the fensed citie But I haue said in the excesse of my minde I am cast away from the sight of thine eies Therfore thou hast heard the voice of my praier whiles I cried to thee †Loue our Lord al ye his sainctes because our Lord wil require truth wil repay them abundantly that doe proudly Do ye manfully and let your hart take courage al ye that hope in out Lord. PSALME XXXI Forgeuenes of sinnes is a happie thing 3. wherto manie are brought by affliction geuing them vnderstanding so mouing them to confesse their sinnes 6. pray for remission 10 not despaire but hope in Gods mercie and so reioyce with sincere hart †To Dauid himselfe “ vnderstanding BLESSED are they whose iniquities are forgeuen and “ whose sinnes be couered †Blessed is the man to whom our Lord hath “ not imputed sinne “ neither is there guile in his spirit †Because I held my peace my bones are * inueterated whiles I cried al the day †Because day and night thy hand is made heauie vpon me I am turned in my anguish whiles the thorne is fastened †I haue made my sinne knowen to thee and my iniustice I haue not hid I said I wil confesse against me my iniustice to our Lord and thou hast forgeuen the impietie of my sinne †For this shal euerie holie one pray to thee in time conuenient But yet in the floud of manie waters they shal not approche to him †Thou art my refuge from tribulation which hath compassed me my exultation deliuer me from them that compasse me †I wil geue thee vnderstanding and wil instruct thee in the way that thou shalt goe I wil fasten mine eies vpon thee †Doe not become as horse and mule which haue no vnderstanding In bit and bridle binde fast their cheekes that approch not to thee †Manie are the scourges of a sinner but him that hopeth in our Lord mercie shal compasse †Be ioyful in our Lord and reioyse ye iust and glorie al ye right of hart ANNOTATIONS PSALME XXXI 1. Vnderstanding VVhen Dauid had sinned and somewhile neglected to confesse his fault Gods mercie by affliction made him to vnderstand his owne estate who then repenting confessing and sorowing for his sinnes made this Psalme which is therfore intitled Vnderstanding or Instruction of Dauid It geueth vs also to vnderstand and to know saith S. Augustin that we must neither trust in our owne merites nor presume to escape punishment of sinne Thy first vnderstanding therfore or lesson must be to know thy self to be a sinner The nex is that when with faith thou beginnest to worke wel by loue thou attribute not this to thyn owne streingth but to the grace of God 1. VVhose sinnes are couered 2. not imputed
geue ioy and gladnes and the bones humbled shal reioyce †Turne away thy face from my sinnes and wipe away al mine iniquities †Create a cleane hart in me ô God and renew a right spirit in my u bowels †Cast me not away from thy face and thy Holie spirit take not from me †Render vnto me the ioy of thy saluation and confirme me with the principal spirit †I Wil teach the vniust thy waies and the impious shal be conuerted to thee †Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice †Lord thou 〈…〉 lt open my lippes my mouth shal shew forth thy prayse †Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A “ sacrifice to God is an afflicted spirit a contrite and humbled hait ô God thou wilt not despise Deale fauorably ô Lord in thy good wil with Sion that the walles of Ierusalem may be built vp Then shalt thou accept sacrifice of iustice oblations k holocaustes l then shal they lay calues vpon thyne altar ANNOTATIONS PSALME L. 2. VVhen Nathan came to Dauid As Nathan denouncing to Dauid that our Lord had vpon his repentance and confession taken away his sinne added neuertheles that because he had made the enimies of God to blaspheme his sonne should dye so Dauid knowing that more was required then only confession for that the bond of satisfaction remained after his sinnes were remitted persisted in penance praying lamenting and beseching God according to his great and mainfold mercies to take away his iniquitie albeit the prophet Nathan had now told him that our Lord had taken away his sinne because there yet remained temporal paine due for the same He prayeth also v. 4. that God wil vvash him more amply from his iniquitie and cleanse him from his sinne For albeit the guilt of mortal sinne be washed and taken away yet besides temporal punishment that is due the soule that was so polluted nedeth to be washed and cleansed from the euil habite or pronnes to fal againe gotten by the former custome or delectation in sinne 7. I VVas conceiued in iniquities An other reason why sinners after remission of al mortal sinnes neede to be washed and cleansed is because being borne in original sinne after remission therof there remaneth concupiscence that â—â—riueth against vertue and inclineth to sinne from which we must pray and labour to be more and more washed and cleansed 19 Sacrifice Holie Scriptures make often comparison betwen two kindes of sacrifices preferring internal before external as more gratful to God And of spiritual sacrifices this of a contrite spirite is first in order and maketh the way to the sacrifice of iustice because iustice presupposeth repentance and finally succedeth sacrifice of praise and thankesgeuing PSALME LI. Holie Dauid inueigheth against wicked Doeg a traitor 7. prophecieth his ruine 10. and his owne exaltation Vnto the end vnderstanding to Dauid †when Doeg the Idumeite came and told Saul Dauid is come into the house of Achimelech 1. Reg. 22. VVHY doest thou glorie in malice which art mightie in iniquitie †Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile †Thou hast loued malice more then benignitie iniquitie rather then to speake equitie †Thou hast loued al wordes of precipitation a deceitful tongue †Therfore Wil God destroy thee for euer he wil plucke thee out remoue thee out of thy tabernacle thy roote out of the land of the liuing †The iust shal see and feare and shal laugh at him and they shal say Behold the man that hath not put God for his helper But hath hoped in the multitude of his riches and hath preualed in his vanitie †But I as a fruitful oliue tree in the house of God haue hoped in the mercie of God for euer and for euer and euer †I wil confesse to thee for euer because thou hast done it and I wil expect thy name because it is good in the sight of thy saints PSALME LII As in the thirtenth Psalme Christs Incarnation is prophecied after that sinne abunded in the world so here is foreshewed that after general wickednes 5. Christ wil come to iudge the bad 7. and deliuer the good Vnto the end for Maâ—leth vnderstandings of Dauid THE foole hath said in his hart There is no God †They are corrupte and become abominable in iniquities there is not that doth good †God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌ„deth or seeketh after God †Al haue declined they are become vnprofitable together there is not that doth good no there is not one Shal they not al know that worke iniquitie that deuoure my people as food of bread God they haue not inuocated there haue they trembled for feare where no feare was Because God hath dissipated the bones of them that please men they are confounded because God hath despised them Who wil geue out of Sion the saluation of Israel when God shal conuert the captiuitie of his people Iacob shal reioyce and Israel shal be glad PSALME LIII Dauid in distresse crieth to God for helpe 6. considently trusting therin 8. and promising sacrifice of thankesgeuing †Vnto the end in songs vnderstanding for Dauid †when the Zipheites were come and said to Saul Is not Dauid hid with vs 1. Reg. 1. 23. 26. O GOD saue me in thy name and in thy strength iudge me †O God heare my prayer with thine eares receiue the words of my mouth †Because straÌ„gers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies †For behold God helpeth me and our Lord is the receiuer of my soule †Turne away the euils to mine enimies and in thy truth destroy them †I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good †Because thou hast deliuered me out of al tribulation and mine eie hath looked downe vpon mine enimies PSALME LIIII The prophet as wel in his owne as other iust mens person describeth great calamities suffered 10. prayeth against the wicked 13. lamenting especially that those which professe frendshipe are aduersaries 17. and declareth Gods prouidence in protecting the good and destroying the bad Vnto the end in songes vnderstanding to Dauid HEARE my prayer ô God despise not my petition †Attend to me and heare me †I am made sorowful in my exercise and am trubled at the voice of the enimie
hart is delighted with oyntement and diuers odours and with the good counsels of a frend the soule is sweetned †Thy frend and thy fathers frend do not leaue and goe not into thy brothers house in the day of thyne affliction Better is a neighbour neere thene a brother far of Studie wisedom my sonne make my hart ioyful that thou maist make answer to the vpbrayder †The subtel man seeing euil hideth himself litle ones passing through haue susteyned euil detriments †Take his garment that hath bene suretie for a stranger and for alienes take from him a pledge †He that blesseth his neighbour with a loud voice rising in the night he shal be like him that curseth †Dropping through in the day of cold and a brawling woman are compared together †He that reteyneth her as he that should hold the winde and shal cal in the oyle of his right hand †Iron is sharpened with iron and a man sharpeneth the face of his frend †He that kepeth the feegtree shal eate the frute therof and he that is the keper of his master shal be glorified †As in waters the countenance of them that looke therin shyneth so the hartes of men ate manifest to the prudent †Hel and perdition are neuer filled in like maner also the eies of men are vnsatiable †As siluer is tried in the forge and gold in the fornace so a man is proued by the mouth of him that praiseth The hart of the wicked seeketh after euils but the righteous hart seeketh after knowlege †If thou shalt bray a foole in a morter as when a pestle striketh vpon prisane his follie shal not be taken from him †Know diligently the countenance of thy cattel and consider thy flockes †For thou shalt not haue power always but a crowne shal be geuen into generation and generation †The medowes are open and the grene herbes haue appeared and the grasse is gathered out of the mountaines †Lambes for thy garment and kiddes the price of the filde †Let the milke of the goates suffice thee for thy meates and for the necessities of thy house and for victual to thy handmaides CHAP. XXVIII THE impious fleeth no man pursewing but the iust confident as a lyon shal be without terrour †For the sinnes of the land the princes therof shal be manie for the wisedom of a man the knowlege of those thinges that are said the life of the prince shal be longer †A poore man calumniating the poore is like a vehement showre wherby famine is gotten †They that forsake the lawe praise the impious they that kepe it are set on fire against him †Euil men thinke not on iudgement but they that seeke after our Lord marke al thinges †Better is a poore man walking in his simplicitie then the rich in crooked wayes †He that kepeth the law is a wise sonne but he that feedeth gluttons shameth his father †He that heapeth together riches by vsuries and ocker gathereth them for him that is liberal to the poore †He that turneth away his eares from hearing the law his prayer shal be execrable †He that deceiueth the iust in a wicked way shal fal into his destruction and the simple shal possesse his goodes †The rich man seemeth to him self wise but the poore man being prudent shal searche him †In the exultation of the iust there is much glorie when the impious reigne ruines of men †He that hideth his wicked deedes shal not be directed but he that shal confesse and shal forsake them shal obtayne mercie †Blessed is the man that is alwayes fearful but he that is of an obstinate mynde shal fal into euil †A roaring lyon and hungrie beare an impious prince ouer the poore people †A prince lacking prudence shal oppresse many by calumnie but he that hateth auarice his dayes shal be made long †A man that doth calumniat the bloud of a soule if he shal flee into a lake no man abideth †He that walketh simply shal be saued he that goeth peruerse wayes shal fal once †He that tilleth his ground shal be filled with breads but he that purseweth idlnesse shal be replenished with pouertie †A faithful man shal be much praysed but he that hasteneth to be rich shal not be innocent †He that knoweth a person in iudgement doth not wel this man euen for a morsel of bread forsaketh the truth †A man that hasteneth to be rich and enuyeth others is ignorant that pouertie shal come vpon him †He that rebuketh a man shal afterward find fauour with him more then he that by flatteries of tongue deceiueth †He that pilfereth any thing from his father and from his mother saith this is no sinne is the partaker of a mankiller †He that exalteth and dilateth himselfe rayseth brawles but he that trusteth in our Lord shal be healed †He that hath confidence in his owne hart is a foole but who so walketh wisely shal be saued †He that geueth to the poore shal not lacke he that despiseth him that asketh shal susteyne penurie †When the impious shal rise men shal be hid when they shal perish the iust shal be multiplied CHAP. XXIX THE man that with stiffe necke contemneth him that rebuketh soden destruction shal come vpon him and health shal not folow him †In the multiplication of iust men the common people shal reioyce when the impious shal take princedom the people shal mourne †A man that loueth wisedom maketh his father glad but he that maintaineth harlots shal destroy his substance †A iust king setteth vp the land a couetous man shal destroy it †A man that with fayre and fayned wordes speaketh to his frend spreadeth a nette to his steppes †A snare shal intangle the wicked man sinning and the iust shal praise and reioyce †The iust knoweth the cause of the poore the impious is ignorant of knowlege †Pestilent men dissipate a citie but the wise turne away furie †A wise man if he contend with a foole whether he be angrie or whether he laugh shal not finde rest †Men of bloud hate the simple but iust men seeke his soule †A foole vttereth al his spirit a wiseman differreth and reserueth til afterward †A prince that gladly heareth wordes of lying hath al his seruants impious †The pooreman and the creditour haue mette one an other our Lord is illuminatour of both †The king that iudgeth the poore in truth his throne shal be replenished for euer †Rod and rebuke geueth wisedom but the childe that is left to his owne wil confoundeth his mother †In the multiplication of the impious wickednes shal be multiplied and the iust shal see
worketh it shal be honoured therin †Blessed is the man that shal continew in wisdom and that shal meditate in his iustice and in vnderstanding shal consider the prouidence of God †He that considereth her wayes in his hart and hath vnderstanding in her secrets going after her as a searcher and consisting in her wayes †He that looketh through her windowes and heareth in her gates †He that resteth by her house in her walles fastening a stake wil set vp his corage beside her handes and good thinges shal rest in his cottage for euer †He shal set his children vnder her couering and shal abide vnder her boughes †he shal be protected vnder her couering from the heate and shal rest in her glorie CHAP. XV. The fruictes of fearing God 7. Which fooles and liers reape not but the wise only 11. God is no way auctor of sinne 14. but sinners themselues are the auctors abusing their freewil HE that feareth God shal doe good thinges and he that hath iustice shal apprehend her †and she wil meete him as an honourable mother and as a wife from virginitie she wil receiue him †She shal fede him with the bread of life and vnderstanding and geue him the water of wholsome wisdom to drinke and she shal be made sure in him and he shal not be bowed †and she shal hold him fast and he shal not be confounded and she shal exalt him before his neighbours †and in the middest of the Church she shal open his mouth and shal fil him with the spirite of wisdom and vnderstanding and shal clothe him with a stole of glorie †Ioy exultation she shal heape vpon him shal make him inherite an euerlasting name †Foolish men shal not apprehend her wise men shal meete her foolish men shal not see her for she is far from pride and deceite †Lying men shal not be myndful of her and true men shal be found in her and shal haue successe euen to the beholding of God †Prayse is not comelie in the mouth of a sinner †Because wisdom proceded from God For prayse shal be with the wisdom of God shal abound in a faithful mouth the dominator wil giue praise to yt †Say not It is by God that she is absent for doe not thou the thinges that he hateth †Say not He hath made me erre for impious men are not necessarie for him †Our Lord hateth al abomination of errour and it shal not be amiable to them that feare him †God from the beginning made man and left him in the hand of his owne counsel †He added his commandmentes and precepts †If thou wilt keepe the commandment and keepe acceptable fidelitie for euer they shal preserue thee †He hath set before thee water and fire to which thou wilt stretch forth thine hande †Before man there is life and death good and euil what pleaseth him shal be geuen him †Because the wisdom of God is much and he is strong in mighte seing al men without intermission †The eies of our Lord are towards them that feare him and he knoweth al the worke of man †He hath commanded no man to do impiously and he hath geuen no man space to sinne †for he desireth not a multitude of faithlesse and vnprofitable children CHAP. XVI A few good children yea none at al are better then manie wicked 9. Gods wrath falleth vpon the euil and his mercie on the good 14. workes of mercie merite great reward 15. Nothing is hid from God 20. but manie thinges from men REIOICE not in impious children if they be multiplied neither be delighted vpon them if the feare of God be not in them †Credite not their life and respect not their labours †For better is one fearing God then a thousand impious children †And it is more profitable to die without children rather then to leaue impious children †By one wise a countrie shal be inhabited and the tribe of the impious shal be made desolate †Manie such thinges hath mine eie sene and myne eare hath heard thinges of more force then these †In the synagogue of sinners a fire shal flame and in an incredulous nation wrath shal waxe hotte †The old giantes did not obteine for their sinnes who were destroied trusting to their owne strength †and he spared not the peregrination of Lot and he detested them for the pride of their word †He had not pitie on them destroying the whole nation and extolling themselues in their sinnes †And as the six hundred thousand foote men which were gathered together in the hardnes of their hart and if one had bene stiffe necked it is meruel if he had bene vnpunished †For there is mercie and wrath with him Mightie exoration powring out wrath †according to his mercie so his chastisement iudgeth a man according to his workes †The sinner shal not escape in robberie and the sufferance of him that doth mercie shal not slacke †Al mercie shal make a place to euerie man according to the merite of his workes according to the vnderstanding of his peregrination †Say not I shal be hid from God and from on high who shal remember me †In a great people I shal not be knowen for what is my soule among so innumerable creatures †Behold heauen and the heauens of heauens the depth and al the earth the thinges that are in them in his sight shal be moued †the mountaines together and the litle hilles the fundations of the earth when God shal behold them they shal be shaken with trembling †And in al these thinges the hart is senseles and euerie hart is vnderstood of him †and his wayes who doth vnderstand and the storme which neither the eie of man shal see †For manie of his workes are in secretes but the workes of his iustice who shal declare or who shal susteine For the testament is far from some and the examination of al is in consummation †He that is lesse of hart thinketh vaine thinges and the vnwise and erring man thinketh folish thinges †Heare me my sonne and lerne the discipline of vnderstanding and attend to my wordes in thy hart †and I wil speake discipline in equitie and wil search to declare wisedom and to my wordes attend in thy hart and I speake in equitie of spirit the vertues that God hath put vpon his workes from the beginning and in truth I shew forth his knowlege †In the iudgement of God are his workes from the beginning and from the institution of them he distinguished their partes and their beginninges in their nations †He adorned their workes for euer neither haue they hungred nor laboured and they haue not ceased from their workes †Euerie one shal not vexe his neighbour for euer †Be not
approche to iudgement together †Who hath raysed the iust from the East hath called him that he should folow him he shal geue the Gentiles in his sight and he shal obteyne kinges he shal geue them as it were dust to his sword as stubble taken violently with with the winde to his bow †He shal pursew them he shal passe in peace there shal no path appeare after his feete †Who hath wrought and done these thinges calling the generations from the begynning I the Lord the first and the last I am †The ilands haue seene and haue bene afrayd the ends of the earth haue beene astonied they haue approched and come neere †Euerie one shal helpe his neighbour and shal say to his brother Be strong †The coppersmith striking with the hammer encouraged him that forged at that time saying It is good for sodering and he strengthened it with nailes that it should not be moued †And thou Israel my seruant Iocob whom I haue chosen the seede of Abraham my frend †in whom I haue taken thee from the ends of the earth and from the fat parts therof haue called thee and sayd to thee Thou art my seruant I haue chosen thee and haue not cast thee away †Feare not because I am with thee decline not because I am thy God I haue strengthened thee and haue holpen thee and the right hand of my iust one hath susteyned thee †Behold al that fight against thee shal be confounded and ashamed they shal be as if they were not and the men shal perish that gaynesay thee †Thou shalt seeke them and shalt not find the men thy rebelles they shal be as if they were not and as consumption the men that warre agaynst thee †Because I am the Lord thy God taking thy hand and saying to thee Feare not I haue holpen thee †Feare not thou worme of Iacob ye that are dead of Israel I haue holpen thee sayth our Lord and thy redemer the holie one of Israel †I haue made thee as a new threshing wayne hauing teeth like a saw thou shalt thresh the mountaynes and breake them in peeces and shalt make the litle hilles as dust †Thou shalt fanne them and the wind shal take them away and the whirle wind shal disperse them and thou shal reioyce in the Lord in the holie one of Israel thou shalt be ioyful †The needie and the poore seeke for waters and there are none their tongue hath bene drie with thirst I the Lord wil heare them I the God of Israel wil not forsake them †I wil open riuers in the high hilles and fountaynes in the middes of plaine fildes I wil make the desert into pooles of waters and the land not passable into riuers of waters †I wil geue into the wildernes the cedar and the thorne and the myrlte and the oliue tree I wil set in the desert the firretree the elme and the box tree together †That they may see and know and recount and vnderstand together that the hand of the Lord hath done this and the holie one of Israel hath created it †Make your iudgement approche sayth the Lord bring hither if perhaps you haue any thing sayd the king of Iacob †Let them come and tel vs what thinges so euer are to come tel the former thinges what they haue bene and we wil set our hart and shal know the later ends of them and tel vs the thinges that are to come †Shew what thinges are to come hereafter and we shal know that ye are goddes Doe ye also good or euil if you can and let vs speake and see together †Behold you are of nothing and your worke of that which is not he is abomination that hath chosen you †I haue raysed vp from the North and he shal come from the rising of the sunne he shal cal vpon my name and shal bring the magistrates as myre and as the plasterer treading claie †Who hath shewed from the beginning that we may know and from the beginning that we may say Art thou iust There is neyther that sheweth nor telleth before nor heareth your wordes †The first shal say to Sion Loe I am present and to Ierusalem I wil geue an euangelist †And I saw and neither of these was there any that would consult and being asked would answer a word †Behold al are vniust and their workes vayne their idols are wind and vanitie CHAP. XLII God the Father is wel pleased with his Sonne 6. whom he sendeth into this world to teach iustice whereby men are iustified 11. Manie Gentiles shal be conuerted 25. Iewes and other obstinate infidels shal be seuerely punished BEHOLD my seruant I wil receiue him mine elect my soule hath pleased itself in him I haue geuen my spirit vpon him he shal bring forth iudgement to the Gentiles †He shal not crie nor accept person neither shal his voice be heard abrode †The bruised reede he shal not breake and smoking flaxe he shal not quench he shal bring forth iudgement in truth †He shal not be sad nor turbulent til he set iudgement in the earth and the ilands shal expect his law †Thus sayth the Lord God that created the heauens and stretched them out that established the earth the thinges that spring therof that geueth breath to the people that is vpon it and spirit to them that tread therevpon †I the Lord haue called thee in iustice and taken thy hand and preserued thee And I haue geuen thee for a couenant of the people for a light of the Gentiles †That thou mightest open the eyes of the blind and bring forth the prisoner out of prison them that sitte in darknes out of the prison house †I the Lord this is my name I wil not geue my glorie to an other and my praise to grauen thinges †The thinges that were first loe they are come new thinges also I do shew◠before they come forth I wil make you heare them †Sing ye to the Lord a new song his prayse is from the endes of the earth ye that goe downe to the sea and you the fulnes therof ye ilands and inhabitants of the same †Let the desert be exalted and the cities therof Cedar shal dwel in houses ye inhabitants of the Rocke geue prayse they shal crye from the toppe of the mountaines †They shal geue glorie to the Lord and shal declare his praise in the ilands †The Lord shal goe forth as a strong man as a man of warre shal he raise vp zele he shal shoute and crie ouer his enemies he shal be strengthened †I haue alwayes held my peace I haue kepte silence I haue bene patient I wil speake as a trauailing woman I wil dissipate and swallow vp together †I wil make mountaynes and litle hilles desolate and wil make al their grasse to
Blesse our Lord ye fountaines prayse and superexalt him for euer †Seas and riuers blesse ye our Lord prayse and superexalt him for euer †Whales and al things that moue in the waters blesse ye our Lord prayse and superexalt him for euer †Blesse our Lord al ye foules of heauen prayse and superexalt him for euer †Al beasts and cattel blesse ye our Lord prayse and superexalt him for euer †Sonnes of men blesse ye our Lord prayse and superexalt him for euer †Let Israel blesse our Lord prayse and superexalte him for euer †Priests of our Lord blesse ye our Lord prayse and superexalt him for euer †Seruants of our Lord blesse ye our Lord prayse and superexalt him for euer †Spirits and soules of the iust blesse ye our Lord prayse and superexalt him for euer †Holie and humble of hart blesse ye our Lord prayse and superexalt him for euer †Ananias Azarias and Misael blesse ye our Lord prayse and superexalt him for euer Because he hath deliuered vs from hel and saued vs out of the hand of death and deliuered vs out of the middes of the burning flame and out of the middes of the fire hath he rid vs. †Confesse ye to our Lord because he is good because his mercie is for euer †Al religious blesse ye our Lord the God of goddes prayse and confesse ye to him because his mercie is vnto al worldes Hitherto it is not in the Hebrevv and that vvhich vve haue put is translated out of the Edition of Theodotion †Then Nabuchodonosor the king was astonied and he arose hastely said to his nobles Did we not cast three men fettered into the middes of the fire Who answering the king said It is true ô king †He answered and said Behold I see foure men loose and walking in the middes of the fire and there is no corruption in them the forme of the fourth is like to the sonne of God †Then came Nabuchodonosor to the doore of the fornace of burning fire and said Sidrach Misach Abdenago seruants of the high God goe ye forth and come And forthwith Sidrach Misach and Abdenago went out of the middes of the fire †And the nobles and the magistrates and iudges and the potentates of the king being gathered together beheld those men that the fire had no powre on their bodies not a heare of their head was singed yea their breeches were not altered the sent of the fire had not passed by them †And Nabuchodonosor breaking forth said Blessed be the God of them to witte of Sidrach Misach and Abdenago who hath sent his Angel and hath deliuered his seruants that beleued in him and they changed the kings word deliuered their bodies that they might not serue and might not adore anie god except their owne God †By me therfore this decree is made that euerie people tribe and tongue whatsoeuer shal speake blasphemie against the God of Sidrach Misach and Abdenago he perish and his house be wasted for there is none other God that can so saue †Then did the king promote Sidrach Misach and Abdenago in the prouince of Babylon †Nabuchodonosor the king to al peoples nations and tongues that dwel in the whole earth peace be multiplied vnto you †The high God hath wrought signes and meruelous thinges with me It hath pleased me therfore to publish †his signes because they are great and his meruels because they are strong and his kingdom an euerlasting kingdom his powre in generation and to genaration CHAP. IIII. King Nabuchodonosor hauing an other dreame telleth it to Daniel demanding of him the interpretation 16. who encoreged and warrented to speake freely sheweth that the king shal become like a beast in forme seuen yeares 28. the same is confirmed by a voice from heauen 30. and being fulfilled he is at last restored to his owne forme and state I Nabuchodonosor was quiet in my house and florishing in my palace †I saw a dreame that made me sore afrayd and my cogitations in my bed and the visions of my head disturbed me †And by me there was a decree setforth that al the wisemen of Babylon should be brought into my sight and that they should shew me the solution of the dreame †Then came in the southsayers magicians Chaldees and diuiners and I told the dreame in their sight the solution therof they shewed me not †til their collegue Daniel came into my fight whose name is Baltassar according to the name of my God who hath the spirit of the holie goddes in himself and I told the dreame before him †Baltassar prince of the southsayers because I know that thou hast the spirit of the holie goddes in thee and no secrete is impossible to thee tel thou the visions of my dreames which I haue sene and the solution of them †The vision of my head in my bed I saw and behold a tree in the middes of the earth and the height therof exceding †A great tree and strong and the height therof touching the heauen the sight therof was euen to the endes of al the earth †The leaues therof most fayre and the fruit therof exceding much and the foode of al thinges in it vnder it dwelt cattel and beasts and in the boughes therof conuersed the foules of heauen and of it al flesh did eate †I saw in the vision of my head vpon my bed behold a watchman and an holie one descended from heauen †He cried mightely and thus he sayd Cut ye downe the tree choppe of the boughes therof shake of the leaues therof and scatter the fruits therof let the beasts flie that are vnder it and the foules from the boughes therof †But yet leaue the spring of the rootes therof in the earth and let it be tyed with yron and brasen band among the grasse that is without and let it be dipped with the dew of heauen and with wild beasts his portion in the grasse of the earth †“ Let his hart be changed from humane let the hart of a wild beast be geuen him and let seuen times be changed ouer him †In the sentence of the watchman is the decree and the word of saintes and the petition til the liuing know that the hiegh one ruleth in the kingdom of men and to whom soeuer it shal please him he wil geue it the basest man he wil appoint ouer it †This dreame saw I Nabuchodonosor the king thou therfore ô Baltassar tel the interpretation quickly because al the wisemen of my kingdom can not declare the solution vnto me but thou canst because the spirit of holie goddes is in thee †Then Daniel whose name was Baltassar began secretely to thinke within himself as it were for one houre his cogitations trubled him But the king answering said Baltassar let not the dreame
that the beast was slaine and the bodie therof was perished and was committed to the fyre to be burnt †The power of the other beasts also was taken away and times of life were appointed them vntil time and time †I beheld therfore in the vision of the night and loe with the clowdes of heauen there came in as it were m the sonne of man and he came euen to the ancient of dayes and in his sight they offered him †And he gaue him powre and honour and kingdom and al peoples tribes tongues shal serue him his powre an eternal power that shal not be taken away and his kingdom that shal not be corrupted †My spirit trembled I Daniel was made sore afrayd at these thinges and the visions of my head trubled me †I came to one of the assistants and I asked the truth of him concerning al these thinges who told me the interpretation of the wordes and taught me †These foure great beasts are foure kingdoms which shal rise vp out of the earth †And they shal take the kingdom of the holie God most high they shal obteine the kingdom euen to world world of worldes †After this I would diligently lerne of the fourth beast which was very vnlike from al and exceding terrible his teeth and clawes of yron he did eate and breake in peeces the rest he stamped with his feete †and of the tenne hornes that he had on his head and of the other that had growen vp before which the three hornes fel and of that horne that had eyes and the mouth speaking great wordes and was greater then the rest †I beheld and loe that horne made warre agaynst the saints and preuailed ouer them †til the ancient of dayes came gaue iudgement to the saintes on High and the time came and the saintes obteyned the kingdom †And thus he sayd The fourth beast shal be the fourth kingdom in the earth which shal be greater then al the kingdoms and shal deuoure the whole earth and shal conculcate and breake it in peeces †Moreouer the tenne hornes of that same kingdom shal be tenne kinges and an other shal rise vp after them and he shal be mightier then the former and he shal bring downe three kinges †And he shal speake wordes agaynst the High one and shal destroy the saintes of the Highest and he shal thinke that he can change times lawes and they shal be deliuered into his hand euen n to a time times half a time †And iudgement shal sitte that might may be taken away and be broken and perish euen to the end †And kingdom and power and the greatnes of the kingdom that is vnder al the heauen be geuen to the people of the saintes of the Highest whose kingdom is an euerlasting kingdom and al kinges shal serue him and shal obey him †Hitherto the end of the word I Daniel was much trubled with my cogitations and my face was changed in me but the word I kept in my hart CHAP. VIII Daniel seeth a ramme with two hornes ouercomen by a goate with one horne 8. Which shal also be broken and foure lesse rise in place therof one of them prophaneth the temple in Ierusalem and taketh away the daylie sacrifice 15. And Gabriel the Archangel expoundeth the vision IN the third yeare of the reigne of Baltassar the king a vision appeared to me †I Daniel saw in my vision after that which I had sene in the beginning when I was in Susis the castel which is in the prouince of Aelam and I saw in the vision that I was ouer the * gate Vlai †I lifted vp mine eyes and saw and behold one ramme stood before the marrice hauing highe hornes one higher then an other growing vnder †Afterward I saw the ramme pushing with the hornes against the Weast against the North and against the South and al beasts could not resist him nor be deliuered out of his hand and he did according to his wil was magnified †And I vnderstood and behold a buckgoate came from the West vpon the face of the whole earth he touched not the ground Moreouer the buckgoate had a notable horne betwen his eyes †And he came euen to that ramme with the hornes which I had sene standing before the gate he ranne towards him in the violence of his strength †And when he had approched nere the ramme he was wood against him and stroke the ramme and he brake his two hornes and the ramme could not resist him and when he had cast him on the ground he trode him and no man could deliuer the ramme out of his hand †And the buckgoate became exceding great and when he was growne the great horne was broken and there rose vp foure hornes vnder it by the foure windes of heauen †And out of one of them came forth g one litle horne and it was made great against the South and against the East and against the strength †And it was magnified euen vnto the strength of heauen and it threw downe of the strength and of the starres and trode them †And it was magnified euen vnto the prince of the strength and from him it tooke the continual sacrifice and threw downe the place of his sanctification †And strength was geuen against the continual sacrifice because of sinnes and truth shal be throwen prostrate on the ground and he shal doe and shal prosper †And I heard h one of the saincts spea king one sainte sayd to an other I know not to whom that spake How long the vision and the continual sacrifice and the sinne of the desolation that is made and the sanctuarie and the strength shal be conculcate †And he sayd to him Vnto the euening morning two thousand three hundred the sanctuarie shal be clensed †And it came to passe when I Daniel saw the vision and sought the vnderstanding behold there stood in my sight as it were the forme of a man †And I heard the voice of a man betwen the bankes of Vlai and he cried and sayd Gabriel make this man vnderstand the vision †And he came and stood nere where I stoood and when he was come trembling I fel on my face he sayd to me Vnderstand k sonne of man that in the time of the end the vision shal be accomplished †And when he spake to me I fel flat on the ground and he touched me and sette me vp in my standing †and sayd to me I wil shew thee what thinges are to come in the last of the malediction because the time hath his end †The ramme which thou sawest haue hornes is the king of the Medes and Persians †Moreouer the buckgoate is the king of the Graecians and the great horne that was betwen his
voice Great art thou ô Bel and there is not any deceite with thee †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 †And the king sayd I see the steppes of men wemen and of infantes And the king was angrie †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 †The king therfore them he deliuered Bel into the powre of Daniel who ouerthrewe him his temple †And there was a great dragon in that place the Babylonians worshipped him †And the king sayd to Daniel Loe now thou canst not say that this same is not a liuing god adore him therfore †And Daniel sayd The Lord my God I doe adore because he is the liuing God †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 †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 †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 †And they sayd when they were come to the king Deliuer vs Daniel otherwise we wil kil thee thy house †The king therfore saw that they pressed vpon him vehemently and compelled by necessity he deliuered Daniel to them †Who cast him into the lake of lions and he was there six dayes †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 †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 †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 †And Habacuc sayd Lord Babylon I haue not sene and the lake I know not †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 †And Habacuc cried saying Daniel take the dinner that God hath sent to thee †And Daniel sayd Thou hast remembred me ô God and hast not forsaken them that loue thee †And Daniel rysing vp did eate Moreouer the Angel of our Lord restored Habacuc forth with in his place †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 †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 †But those that had bene the cause of his perdition he cast into the lake and they were deuoured in a moment before him †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
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
commanded not alwaeys Leuit 17. Act. 15 li 32. â— 13. Noe sinned not in drunkennes S. Chrisost ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe Arca. Li. 72. 6. 24. cont Faust Noe a figure of Christ Sem and Iaphet a figure of the Church C ham of Insidels VVhy Chanaan is cursed rather then Cham. q. 57. lâ— Geu ho. 29. Sinnes punished in the posteritie Li. 26. Moral c. 18. The effect of blessing and cursing Act. 13. Rom. 11. Ep hes 2. Tradit Hebra Li. 16. ciuit c. 2. Li 12 c. 24. cont Eaust Li 4. c. 38. in Gen. Iapheths blessing Literal Mystical How Heretikes serue Catholiques :: That is in his sight who can not be deceiued :: Hence S. Augustin geathereth that the people of Israel were called Hebrewes of this Heber l. 16. c. 3. ciuit :: Heber hauing a sonne borne when the tongues were diuided called him Phaleg which signifieth diuision S. Aug. li. 16. c. 11. ciuit Nemrod king of Babylon a suâ—tle cruel giant Li. 1. c. 4. Antiqiâ— l. Antiq. Chalda â—i 1. c. 2. in Osee li. 16 c. 3. 4. 17. ciuit Berosus Annian li. 4. c. 5. Eusebius in chron aliâ— An Arch-heretike Assur sonne â—f Sem or 〈◊〉 king of Assirians li. 1. Antiq c. 4. Li. 16. c. 3. ciuit Euseb in chron Iud. 19. Num. 25. 4. Reg. 1. 3. Reg. 〈◊〉 First false goddes The common opinion o 〈…〉 tongnes is not clere in Scripture Yet this number of nations and tongues may be probably geathered in this and other places of Genesis S. Aug. 16. c. 3. ciuit The Hebrews chiefe of these nations Gen. 24. 19. 17. 25 6. 25 23. The fourth part of this booke Of the diuision of toÌ„gues and nations :: He that spea keth so confusedly that he is not vnderstood is said to bable :: Moyses here sheweth the succession of Patriarches from Sem to Abraham as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci :: Vr a citie or territorie of Chaldea 70. Interpret and Iosephus li. 1. Antiq. Abram was commanded to goe forth of Chaldea as appeareth Act. 7. v. 4. Though this iourney is here ascribed to Thare as the principal person Pride is cause offchisme and heresie False pretences deceiue the simple S. Chris ho. 30. in Gen. Cassian â—ollat 4. c. 12. Heretikes prosper for a time but are confounded in the end Ministrie of Angels Li de tâ—fus ling. ho. 11. in Numer li. 16. c. 6 ciuit li. 2. Moral in c 1. lob God turneth the offence of men to good Two miracles In priuation of one tongue and geuing a new Diuision among euil men is profitable Li. 34. Moral in c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 li. 18. c. 39. ci S. Aug. li. 6. c. 4. ciuit The member offending is punished Heber and his familie coÌ„sented not to the building of Babel Ho. 30. in Gen. S. Greg. ho 30 in â—â—an Gift of toÌ„gues most profitable to the Church Scriptures hard 1. Par. 1. Iuc 3. v. 36. Li. 16. c. 10. ciuit Some think Moyses omitted Cainan for a mysterie Mat. 1. Refutation Others coniecture Cainan should not be in the text of the 70. Quest Hebra Editio quedam vaticana But neuer anie Catholique nor heretike before Beza put Cainan out of S. Lukes Gospel Prefat coÌ„ment in Acta Apost A memorable sentence of S. Beda Beza sacrilegiously proud The heretical English Editions differ in this point 1552 1577. Noe and Sem liued in Abrahams time Articles of Religion professed in the second age Gen. 8. One God External Sacrifice Priesthood Altares Christ Crosse The B. Trinitie Redemer Gen. 9. Heb. 11. Gen. 9. Gods blessing operatiue Fathers blessing cursing â— 9. v. 25. â— 9. v. 4. â— 9. v. 20 Abstinence from bloud Cleane and vncleane â— 10 10. â— 11. 2. Pet. 2. Penance preached and inflicted â— 9. 5. â— 11. Ministerie of Angels Resurection Iudgement Eternal ioy and paine Church visible Good and bad in the Church Cap. 8. 9. c. 10 21. Ho. 3â— in Gen. li. 16. c 11. li. 18. c. 39. ciuit Alwaies some good L. 5. c. 35. Moral in 3. Iob. Nemrod an Arch-heretike Ioseph li. 1. c. 4. Antiq. His proud heresie The first Sect of Infidels was Barbarisme before the floud The second Scythisme Li. de heresibus Crueltie Vntruthes are vnconstant The third Sect was Grecisme Idolatrie Satur dâ—â—rum Dinastae were those that raigned in Aegipt by force and policie after were great goddes and litle goddes Idolatrie and Heresie are coÌ„futed by that they beginne disorderly and are at dissention in their imagined Religions Luthers progenies differ as much in opinions of Religion as Painimes do in their false goddes in c. 11. Oâ—ee Sectes in England diuers from Luther and eech one from the rest Proud and coÌ„tentious spirites are hardly perswaded to the truth Vnlerned Catholiques beleue the same saith in al points with the lerned li. 16. c. 10. ciuit The succession of Patriarches from Noe to Abraham Abraham a principal Patriarch The beginning of the third age The fifth part of this booke Of Abrahams leauing his couÌ„trie Gods blessing of his seede commandment of Circumcision Act. 7. :: In Christ borne of Abrahames seede al nations are blessed Gal. 3. Heb. 11. :: Abram dedicated Altars to God especially in those places where he receiued promises or benefites S. Chrisost ho. 31. in Gen. :: God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chrisost ho. 32. in Gen. Gen. 13. Men are bond to do their lawful endeuoures and to commit the test to God li. 16. â— 19. ciuit q. 16. in Gen. :: Foure sortes of bretheren inholie writte geâ—man brothers as Iacob and Esau of kinred as Abraham and Lot of the same nation as the Iewes and Samaritanes in Religion as al Catholiques :: Not the children of the flesh but the children of promisse are the seede Rom. 9. and are innumerable Apoc. â— â— 9. :: Abraham enriched by God would take no more of man but his soldiars sustenance The proper hire of spiritual work men S. Chrisost in Gen. Tomo 3. prope initium Old heresieâ— concerning Melchisedech A probable opinion that Sem and Melchisedech was al one Ep. ad Euag. More probable that Melchisedech was a Chananite Heb. 7. v. 6. Proued by S. Pauls wordes Psal 109 Heb. 7. Christ is a Priest according to the order of Melchisedech VVhy the Protestants haue ministers and no Priests The state of the controuersie v. 24. S. Chris ho. 36. in Gen. Melchisedech offered sacrifice in bread and wine The latin text iustified by other places yea by Protestants translations The Hebrew text sheweth that Melchisedec did the office of a Priest in bread and wine The proper office of a Priest is to offer Sacrifice Guiliel vvhitak contra Gregor Martin Christ stil exerciceth the office of Priesthood according to the order of Melchisedech by
vp the soule and assisting the same to the end The second lesson in Masse on Imber Saturday in Lent :: God worketh and we cooperate for he taketh not away but helpeth free wil. S. Aug. q. 15. in Deut. :: Peculiar place appropriate to Gods seruice :: In the deseâ—â— they could not obserue the ceremonies of the Law but comming to rest they were bound to kepe al one sette forme of holie rites No hostes lawful in sacrifice but such as the law appointed New precepts may be added not contrarie to the former :: Noueltie in Religion is a marke of idolatrie or heresie :: Euerie priuat man is not commanded nor warrented by this to kil but euerie one is bound to informe the Magistrate and so by order of iustice to procede against the wicked Such as wil not indure discipline are called children of Beâ—lial that is vvithout yoke :: If these thiÌ„gs were vncleane by nature they were not lawful for anie nation to eate but being only forbid to the Iewes sheweth that this prohibition was ceremonial only for that time and people :: Al shew of crueltie to be auoided Mystically this presigured that Christ for the similitude of sinful flesh signified by a kidde should not be slaine in his infancie â— Tho. 1. 2. q. 102. â— 6. ad 4. :: The Israelites were bouÌ„d to do their endeuour that none should be needie among them notwithstanding for exercise of loue charitie Gods prouidence suffered some to be poore â— 7. 11. :: He that can and wil not feede his neighboure in extremitie killeth him S. Amb. li. 2. de Offic. c. 7. The rest of the feastes are mentioned Leuit. 23. Num. 28. 29. :: Here only three of the principal 1. Pasch 2. Pentecost 3. Feast of Tabernacles :: It is not ynough to doe that is iust except it be donne iustly to a good end for loue of iustice :: In the councel of Priestes one supreme Iudge which was the High Priest v. 12. :: There were not manie presidentes at once but in succession one after an other :: Pluralitie of wiue is not here forbid for king Dauid transgressed not this precept hauing more then one or two but Salomon offended in multiplying manie wiues S. Aug. q. 27. in Deut. :: Temporal good Princes take the law and word of God at the Priests handes Supreme Iuge of controuersies Sentence of the Iewes consistorie infallible The high priest was chief Iudge Protestantes friuolous euasion English Bible 1603. Pride in priuate opinion punished with death :: This sorte of false prophets signified Heretikes that preach false things in Christs name :: These prefigured Apostataes which renouncing Christ expresly professe false goddes The same wordes may haue diuers literal senses :: The way to the cities of refuge were paued and markes set for direction that he which fled might not erre in his way :: This was sayd to the whole people who must not intreate for the murderers pardon but the kinsmen of him that was slaine might remitte the punishment :: This pertained to the Iudge who without partialitie must do iustice :: Men possessed with such desires haue not like valure to good souldiars And by worde or example often discorege others So in spiritual warfare we must not be addicted to worldlie profites or pleasures :: By this ceremonie and abiuration they purged them selues that they were not negligent in doing iustice :: Mystically he is cursed that persisteth in sinne as it were hanging on the tree by which our first parents sinned :: Their houses had flat roofes as manie of our churches pallaces and castles where battlements are necessarie for danger of falling when anie walke theron :: For correction of so couetous a mind the whole fruicte must be offered to pious vses Theodoret. q. 23. in Deut. :: Such as are barreÌ„ in good workes can not enter into Gods house Theod. q. 25. in Deut. :: These natioÌ„s not able to hurt the children of Israel neither by denying ordinarie curtesies nor by force nor by hyring BalaaÌ„ to curse them yet inuegling them with carnal sinnes signified obstinate peruerse sinners that nouer amending can neuer be rightly receiued into the Church of God :: Onlie lawful enemies are here called strangers where therfore is iust cause of warre there only it is lawful to exercise vsurie S. Amb. li. de Tobia c. 15. :: Vowes binde where otherwise was no obligation :: This hebrew phrase signifieth that pledging the thing wherin the meanes of life consisteth is as if he pledged his life :: In case the laborer susteyneth his life by his dailie wages then not to pay him is in effect to kil him and such sinne crieth to God for reuenge VVhether the band of mariage could be â—oosed or no in the old law amongst ChristiaÌ„s it can not be dissolued No not for adultrie Only before consummatioÌ„ Mariage is dissolued by solemne vow in Religion :: S. Paul expoundeth this of the spiritual laborer in Gods Church that he must haue his main tenaÌ„ce for his trauel 1. Cor. 9. 1. Tim. 5 It was also ment of oxen so it hath two literalseÌ„ses Theod. q 31. in Deut. :: He that disdaineth to honour his brother is iustly despised :: A lasie familie vnprofitable to the coÌ„moÌ„wealth Mystically Pastors and Doctors must beget spiritual children to Christ not to themselues so they are called Christians not Paulians whom S. Paul conuerted And he that is elected by the church to spiritual functioÌ„ neglecteth his dutie is worthie of reproch and in famie S. Aug. li. 32. c. 10. cont Faust Manich. :: Amalec first impugned Israel after they had passed the redsea Exo. 17. Mariage with the brothers wife he dying without issue Rutâ— 3. 4. The third lesson in Masse on Imber Saturday in whit funweke :: Laban pursued Iacob when he parted from Mesopothamia of Syria Gen. 27. The first lessoÌ„ in Masse on Imber Saturday in Lent :: The people payed euerie yeare two â—â—thes first to the Leuites the second for entertaining trauelers to from IerusaleÌ„ euerie third yeare a third tith for relief of the poore inhabitantes :: Mutual pact betwen God his peoples that they seruing him he wil reward them The third part Gods promises threates for keeping or breaking his commandments :: The ancientes of euerie tribe :: The Leuites proper office was to blesse :: But by occasion of sinne their office was also to pronounce curses :: Though the sinnes were secrete yet the offenders were cursed publique sinnes were also publikely punished :: Temporal blessings belonged to sensual people of the old testament now the poore in spirite are blessed that mourne and suffer persecution for truth and iustice :: The poore beiÌ„g releeued of thy superfluitie shal blesse thee :: Thou shalt rule ouer others none ouer thee :: Yet alwaies with this condition if thou serue God :: Thus most coÌ„monly sinners were
truly for he was caried thither after his eyes were put out Iosephus li. 10. Antiq. c. 10. :: There was so exceding much that they wel could not or did not weigh it :: By Gods special prouidence king Ioachin other wise called Iechonias 2. Par. 3. Mat. 1. is exalted and set ouer al the Iewes vnto whom others succede in like authoritie and so is fulfilled the prophecie of Iacob Gen. 49. The scepter shal not be taken from Iuda nor a duke of his thiegh til he come that is to be sent The signification of the name and the contents of this booke Epist ad Paulin. Diuided into two bookes The first booke into three partes The first part Genealogies partly of other progenies of Adam but specially of Iacobs issue :: Adam had two other sonnes before Seth but Cains race was vtterly extinguished by the flood and Abel had no children :: As before the right line of Adam to Noe so here from his sonne Sem to Abram :: For mysterie sake God changed his name to Abraham Gen. 17. Differences of names numbers times found in holie scriptures make them hard to be vnderstood Diuers meanes to reconcile seming contradictions in holie scriptures 1. 2. Luc. 3. 3. 4. Mat. â— 5. 6. 7 8. 9. 10. Not priuate but publique spirit of the Church expounder of holie Scripture 2. Pet. 1. v. 20. :: This patriarch first called Iacob signifying suppâ—ater was afterward called Israel that is Sâ—â—ng God or valient vvith God Gen 35. :: Either this man had two names or there is error in the last letter here or Iosue 7. :: Otherwise called Calâ—bi v. 9. :: By sonnes as often elsewhere are vnstood nephewes and other of spring * dvvellings or resting places :: Valient men by whose help Ioab got victories and triumphant crownes :: S. Matthew omitteth this Ioakim and counteth Iechonias as the sonne of Iosias The same Ieconias was also otherwise called Ioachin 4 Reg. 24. v. 6. 25. v. 27. S. Hierom. li. 1. in Matth. :: Semeia with his fiue sonnes are counted six sonnes of Sechenias though Semeia only was his proper sonne the other his nephewes See annotation ch 1. num 3. :: In ioyning a vow to his prayer he imitated holie Iacob Gen. 28. And they both desired temporal thinges for the better seruing of God aduancing his glorie especially that they might be assisted with grace not to yeâ—d to tentatious nor sinne of malice :: Chiefloâ—d of the vaâ—â—â—y where the 〈…〉 dwelt that maâ—e the Temple :: See annotations Gen. 49. nu 4. :: Of these and the like S Paul sayth By saith they ouer came kingdomes Heb 11. :: The lineal succession of Hiegh priestes from Aaron to the captiuitie in Babylon Nicephorus counteth some others among these li. 2. c. 4. Iosephus also differeth from this cata logue li. 10. c. 11. 2. Paral. 26. :: In Sadoc 3. Reg 2. the high priesthood was reduced to the line of Eleazar which by Gods ordinance was translated to Heli of Ithamars line but stil continued in the line of Aaron The rest of Sadochs line by Achimaas c. to Iosedech in the captiuitie appeareth before v. 9. ad 15. :: Gen. 46. this third sonne is called As bel seuen more are there recited And so in the rest is much difference but al may be reconciled by such rules as are noted chap. 1. :: â—â—â—â—cheth Regiaa Queene :: Ishod Vâ—ram decorum that is A comelic personable or goodlie maa So we leaue the hebrew 〈◊〉 in this place because â— serom and the whole Church doth so in the latin text which we translate :: The genealogies of al Israel being hitherto recited before their captiuitie others are now added which first returned to Ierusalem after their release The second part King Saul and al his familie ouerthrowne :: He offered Sanctifice on an Altar withut warranto 1. Reg. 13. And destroyed not the Amalâ— cites as he was commanded 1. Reg. 1â— The third part King Dauids reigne and his special actes :: Two stout men of Moab as if they had benne lions 2. Reg. 23. v. 20. :: An armie of 〈…〉 o◠〈…〉 is 〈…〉 to â—s â—â—Soanâ—◠〈◊〉 :: Obededom was a Leuite c. 15. v. 18. and therfore more mete to kepe the arke :: Called a Getheite because he had dwelt in the towne of Geth :: An other linen garment vsed by prophetes such as Samuel did weare being a child 1. Reg. 2. :: Not only king Dauid being a holie Prophet but anie other Superior might blesse his subiectes :: That he also disposed certaine offices of Leuites was by special priuilege which was no preiudice to the hiegh priests authoritie for superior powre is proued by Gods institution rather then by factes either of good men which do manie thinges by way of dispensation oâ— of euil vâ—uâ—â—ing whithoâ—t warrant that to them perteyneth â—ot For it is â—â—ie that God instituted supreme spiritual powre in the high priest Deut. 17. And al kinges and temporal princes are to receiue the law at the priestes hand ibidem v. 18. Eleazar the high priest was appointed to consult our Lord for Iosue Nu. 27. Finally by Gods ordinance the lavy of truth vvas in the mouth of priestes Malâ—s 2. Psal â— 104. Psal 95. Psal â—05 :: That is continew and preserue thy seede and samilie as we see it performed et en to the B. virgin Marie and Christ of the house of Dauid Mat â— Luc. 2. 3. 2. Reg. â— :: The lesser townes and villagies are commonly called the dauhgters of some great towne or citie to which they perteyne :: That which is dedicated to sacred vse is consecrated to God â— Reg. 10. 2. Reg. 21. :: By Gods permission Dauid was tempted and ouercome 2. Reg. 24. 2. Reg. 24. :: King Dauid was not without faith nor hope and yet was contaminate with iniquitie from which he prayed to be deliuered * liitle cartes :: God shewed by sending fire miraculously to burne the sacrifice that he had heard Dauids prayer 1. Reg. 7. 3 Reg 5. :: Salomon sig nifieth Peaceable and therin as in manie other thinges prefigured Christ who amongst other names is called Prince of peace Isai 9. :: Aarons sonnes being consecrated Pricstes according to Gods ordinance Leuit 8 the Le uites to do other offices about the tabernacle Num. 3. 4 king Dauid with Sadoc the high priest and other chief men ch 24. â— 6. disposed them by lottes which should serue by courses to sing and play on instrumentes as wel in the tabernacle now resting in Ierusalem v. 26. as in the Temple when it should be built :: They were called princes of the Sanctuarie in respect of Sacrifices other sacred functions :: And princes of God in â—eguard of their spiritual iurisdiction in the Church or house of God :: Otherwise called Ethan ch 6. v 44. c. 15. v. 19. :: They played oâ— instrumentes Psalmes and Canticles made by Prophetes
Ostriches :: Falcons or Ierfalcons other haukes :: Horses are of singular great corege :: Haukes wherof Aristotel saith there be ten kindes pliâ—â—e sixtene :: Eagles of most strong sight :: If we discusse al Iobs wordes saith S. Gregorie we shal find nothing wickedly spoken but only smale speâ—ce of pride in speaking too much of his owne afflictioÌ„ and too litle of Gods goodnes towards him li. 23. c. 1. :: Though Iob had truly auouched that his sinnes deserued not so great afflictions yet he ought to haue acknowleged that God afflicted him iustly for some other cause knowne to God but vnknoweÌ„ to him which he not confessing semed to make Gods iudgement vniust or of none effect S. Greg. li. 32. c. 3. :: An Elephant the greatest of al beastes of long life strong meke tâ—n perate chaist ouercome by the Vnicorne or Dragon or taken by the nose ledde away How much more doth Gods prouidence geue man powre to ouercome the diuel :: An huge great fish perhaps the whale exceding mans powre to be managed yet is subiect as also the diuel signified therby to Gods powre and prouidence :: God ruleth al his creatures not with crueltie as a tyranne but with iustice ease and powre :: God at last destroyeth him whom man can not ouercome :: Angels with reuerent feare doe honour Gods powre And valient mariners and other soldiars are terrified when they see this so huge a fish Mystically Gods preachers and perfectest seruantes shal naturally feare the terrour of Gods iudgement :: And the diuel reigneth ouer proude men S. Greg. li. 34. c 4. 17. :: Iob here simply ackowledged his error in speaking so much in defence of his owne innocencie and so litle of Gods prouidence in afflicting him for his more merite and Gods more glorie :: Before he defended a truth against his opposite freindes now with more resignation he contented himself with his affliction :: Iob did penance both for himself and others :: In that he had al other thinges duble and children in the same number as before it is a signe that the former perished not but died in good state God by his sentence condemned the error of Iobs freindes and iustified his assertion Errors ought not to beholden stil being once condemned Much lesse raised againe being hertofore buried S. Aug. deside oper S. Cyprian li. 4. ep 2. Apud Euseb li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. Numbers mystical Great or manie sacrifices for great offences Deuotion of him that offereth sacrifice increaseth the effect Prayers of holie men or Sainstes derogate not from Christ VVhy we haue made few annotations in this booke The argument of this historie Iob in prosperitie was tempted inuisibly more then ordinary men of lower state or lesse perfection 2. Tim. 3. Much more by losse of al his goodes and children in one day Most of al by bodilie affliction And reuiling of his wife Holie Iob lamented his affliction and the general miseries of man VVhere Iob expected comforth in tribulation the diuel procured him more affliction Iob sore afflicted in bodie had nine seueral confflictes about the cause therof before it was decided The first conflict The maine point of the controuersie The second conflict The ground of these mens error The third conflict The fourth conflict The fifth conflict The sixth conflict The seuenth conflict The eight conflict The ninth conflict Newest Sectaries hold themselues the wisest Especially these of our dayes that relie ech one vpon his owne priuate spirite In the tenth place God decided the controuersie Penitentes pardoned Iob rewarded The literal sense of this historie Aliegorical Anagogical Moral Holie Iob proceded by degrees to perfect patience This booke vndoubtedly is canonical Scripture Late Hebrew Doctors and some Catholiques hold diuers authors of sundry Psalmes Prefat in Psal Epist 134. 139. It is much more probable that Dauid was author of al. Proued by S. Augustin S. Chrysostom and greatest part of Doctors Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. The common voice of Christians some general councels cal it Dauids Psalter Proued by other Scriptures S Ierom attributeth the summe of this booke to Dauid only The Psalmes are a Summe of al other Scriptures Mat. 5. 7. 11. 22. Luâ— 16. S. Greg. in Psal penitent They coÌ„teine the summe of Legal Historical Sapientiential and Prophetical doctrine Gods prouidence in sweetly drawing our consent cooperation of freewil which is necessarie to saluation Ser. 15. de verb. Apost S. â—asil in prâ—log Apoc. 5. Holie Scriptures a sealed booke li. 4 dialogi c. 42. The Psalter is the key of other Scriptures Iac. 5. But it self is also sealed But one principal key of ech Psalme Tenne keyes of the Psalter Also tenne stringes 1. Key One God the B. Trinitie 2. Gods workes 3. Gods prouidence 4. The Hebrew people 5. Christ our Redemer 6. Conuersion of Gentiles the Catholique Church 7. Faith good workes 8. Dauids owne actes 9. General Resurrection Iudgement 10. Eternal glory and paine Foure wayes to find the proper key of euerie psalme 1. By the title 2. Allegation in the new Testament 3. Greatnes of thinges affirmed 4. Conference of places li. 3 c. 4. de pecca merit The stile of this booke is Poetrie Abuse derogateth not from good thinges Dauids Psalter more ancient then any profane poetrie now extant Musike very ancient Gen. 4. Sacred poetrie most excelleÌ„t Prefat VVhy King Dauid wâ—â—â—te diuine poetrie The first cause his natural inclination to musike 1. Reg. 16. v. 23. 2. Verse more easie more plesant Eccli 40. S. Aug. S. Basil in Praeâ—at 3. Most special great and memorable thinges writte in verse Exo. 1â— Deut. 32. Iudic 5. Iudith 16. Prou 31. 1. Reg. 2. Isa 38. Isa 12. 26. Ezeâ—h 38 Iaâ— 2. Abac. 3. Dan. 3. Luc. 1. 2. Câ—ticles in the new Testament 4. Both diuine musike and dirtie in Gods temple 1. Parâ— 23 25. 5. The great vse of these Psalmes in the Catholique Church 56. 117. 65. The whole Psalter in the ordinarie office eâ—â—â—â—â— weke Certaine Psalmeâ— euerie day 4. 30. adv 7 53 62. 66. 90. 94. 118. 133. 148. 149 150. Many Psalmes in other Ecclesiastical offices Bishops bond to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin VVhy this booke is called the psalter Other instrumentes make consorte with the Psalter Al vertues are referred to Gods honour Scriptures are to be expounded by the coÌ„mon spirit of the Church not by priuate men They consist in vnderstanding Holy Fathers do best expound them Some Mysteries are hidden They proue our humilitie The right maner of seruing God The 7. key a He is in the right way to eternal felicitie b not continued to euil suggestions Mat. 5. c not continued in sinne d not finally persisted in wicked life e He is wholly occupied delighted in keeping
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
parente his vvrath must nedes be very great to euerie sinner for his ovvne proper sinnes p The hope of glorious resurrection turneth our calamities into spiritual ioy q Yea the more we suffer in this life for the truth the greater is our comforth in hope of reward r Not only in that we are thy creatures but also in that we are thy seruants we are thy proper worke therfore in both these respectes ô God looke vpon vs with clemencie ſ lead also our posteritie into the right way and make them thy seruantes t O God illuminate our vnderstanding v make our actions by thy grace profitable to vs. vv and make perfect in vs the worke of charitie In which one worke al good workes are included and to which al other are directed For then workes are right sayth S. Angustin when they are directed to this one end Gods prouidence the 3. key a Praise of Gods prouidence with thankes b Which Dauid songue with voice c He that firmely relieth and resteth vpon Gods prouidence is assuredly protected by him d Al secret and sutle machinations e and from al crueltie of tyrants f Terrors obscurly suggested by euil men or spirites with erronions conceipte that men are not bond in time of temporal dangers to confesse the truth g Open persecution threatning present death except men denie the truth which they know h circumuention of craftie enimies by sutle arguing and drawing men into error and so to decline from Catholique Religion i long torments euen to death except Gods seruants wil relent and denie the truth which they assuredly beleue and know in their conscience that they are bond to professe it k On thy left side in aduersitie manie fal from God l on thy right side in prosperitie manie more forgete and forsake God m In sincerely sayng thou art my hope thou makest God thy refuge n Angels haue protection of men by Gods ordinance o The diuel corruptly alleageth this scripture Mat. 4 omitting the latter part of this verse which sheweth when Angels protect iust men towitte when they walke in a right path obseruing ordinarie course in their actions not in geuing themselues headlong into needles danger as the same diuel proposed to our Sauiour to cast himself downe from the pinnacle of the temple Such falling is not the way of the iust but of Lucifer that fel from heauen So S. Bernard noteth Ser. 15. in hunc Psal p God speaketh the rest that foloweth in this Psalme q In eternal saluation Foure sortes of persecution for the Catholique faith 1. 2. 3 4 God leaueth none but those that first leaue him The vvorkes of God admirable the 2. key a Voices beginning instrumentes prosecute this song b when we rest from worke then especially vve ought to thincke vpon Gods vvorkes praise and thanke him for the same c To geue thankes d In prosperitie e in aduersitie f On euerie instrument of tenne stringes signifying the obseruation of the tenne commandments g namely on the Psalter h also on the harpe which signifieth mortification i Carnal and sensual man k he that thinketh only of present thinges not of future l The iust in confidence of a good conscience expect exaltation of their powre m and great consolation in the end of their life n Then shal the iust see their enimies depressed and themselues florish like the palme and ceder trees as folovveth o Militant Church p triumphant q Publikly professe Gods praeises as in the wordes folowing Perpetuitie of the Church the 6. key a Praise to be songue vvith voice b composed by Dauid c the sixth day of the weeke vvhich is our friday d in vvhich day the Church of Christ vvas founded by his bloud shed on the crosse f gloriously escending in soule into limbus and in bodie to his graue g he then put on al armour of strength strength to reforme the world and to inlarge his kingdom according to his owne prediction where he saide If I be exalted from the earth I wil draw al thinges vnto myselfe Ioan. 12. v. 31. Our Sauiour founding his Church by his death begane then to reigne therin h Not only in Iurie and Samaria but the whole earth i and the same Church shal not be destroyed k Christ being eternal hath an euerlasting Church l Al sortes of persecuters the High priestes who sometimes vvatered the spiritual land like riuers vvith Scribes Pharises and other incredulous Ievves also Paganes Turkes and Heretikes haue oppugned the Church m With more force then anie persecutions in the old Testament n but though al these assaultes be great and meruelous yet Christ in protecting his Church is more meruelous o Articles of faith are not euidently apparent to knovvlege but euident to credibilitie to those that are disposed by Gods grace illuminating their vnderstanding and mouing their free vvil to geue consent of beleefe if they vvil p It behoueth therfore al members of the Church to conuerse piously and religiously in this life seing she hath so excellent a spouse protector and instructor q euen to the end of the vvorld Eternal saluation and damnation the 10. key a The Hebrevv letter Lamed vvhich ordinarily is prefixed to the datiue case or signifieth to being set before proper names is a signe of the genetiue case Yet the Septuagint expresse it by the datiue and so doth the latin ipsi Dauid and consequently our English hath to Dauid himselfe to shevv a difference betvven sacred and profane vvriters For in humane bookes the vvriter and auctor is al one but in diuine the Holie Ghost is the proper auctor and a man is the vvriter To signifie therfore the principal auctor Dauid is sometimes named as the instrumental cause to vvhom the Holie Ghost inspired this and other Psalmes and by vvhom they vvere vvritten And vvhen the titles expresse othervvise A Psalme of Dauid yet it is so to be vnderstood that the Holie Ghost is alvvayes the principal auctor and Dauid the instrumental ministerial or secondarie auctor But vvhen other names are expressed either in the genetiue or datiue case or hovvsoeuer it proueth not that those men vvere the vvriters of the same Psalmes but importeth some other thing as by S. Augustins iudgement vve noted in the proemial Annotations page 3. 4. vvherby is proued that this Psalme vvas not written nor composed by Moyses as Hebrevv Rabbins suppose but by the Royal Psalmist Dauid b Made and ordinarily songue in the sourth day of the vveke our vvenesday in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies The reuenge of vvhich vvickednes and of al other sinnes is here prophecied c God more commonly called the God of mercie vvhich vertue in him is aboue al his vvorkes Psal 144 is also the God of reuenges according to his iustice d He procedeth in iudgement resolutly not depending nor fearing not respecting anie person povvre
good thinges not commanded deserue greater reward Mat. 21. Mar. 11. Luc 19. :: The prophet foreseing in spirit the careles negligence of some pastores of iust zele charitie inueigheth against them watning them of their greeuous punishment Iere. 6. 8. Sap. 2. Issue of children was a blessing of the old Testament Virginitie is a greater blessing in the Church of Christ Exo. 2â— Deut. â— Protestantes expositions of this place not true Bible 1603. The ancient fathers vnderstand this prophecie of vowed chastitie Preferring it before Mariage a Ipsi sunt qui habent in câ—â—lo praemia â—aeteris prestantiora b Gloriam prepriam excellentemque nec erit quid commune cum multis c In aeternae mansione silijs preferuntur :: Iust men dying seme to the vvicked to perish :: But they are gathered to the happie society of other blessed soules And commonly God so taketh away the iust when he wil punish the wicked people that they may not in this world see the general calamitie of others Isa 62. 7. 10. :: To the humble contrite penitents God sheweth al benignitie and granteth vvished good thinges as prosperous windes to sea faâ—ring traueâ—ers the like :: Those that persist obstinate can haue no remission of sinne Isa 46. v. 22. :: Many sinners are so fast a sleepe in their wickednes that they can not or rather wil not heare ordinarie admonitions to such therfore Gods preachers must crie and not cease to crie as with a loude trumpette exalt their voice opportunely importunely with al patience and longamitie til they make the dease to heare to beleue the truth and the duÌ„me to speake that is to prosesse vertue in word dede Mar. 7. Zach. 7. Ezec. 18. â—at 25. Isa â—1 Protestants de tract from the praise profite of fasting Cultus Des. Luc. 2. v. 37. Leuit 16. 33. This seripture reproueth not fasting but admonisheth to fast especially from sinne Num. 29. v. 6. 7. v. 8 Christs fast an example of the 40. dayes fast in Lent Dan 9. Ione 3. 3 Reg. 19. Exo. 24. 34. Num. 11. Isa 50. :: No defect is in God spowre nor wil that he deliuereth not the faithful from afflictions but their sinnes are the impedimen t for vvhich he punisheth them that they may repent then he wil deliuer them v. 20. Iob. 15. Prou. 1. Rom. 7. :: No pure man being able to redeme and deliuer mankind from captiuitie of sinne God became man to accomplish this worke Ephes 6. 1. Thes 5. Rom. â—â— :: The Church hath stil the spirit of truth and therfore can neuer erre :: God preuenting with his grace euerie one must cooperate by gratfully accepting this benefite and so dispose him self to iustification :: Only those that come into the Church receiue the light of true faith al others are in darkenes Isa 49. :: This prophecie began to be fulfilled when the 3. Sages came on swift beastes to adore Christ and offered giftes Mat 2. :: This is fulfilled in great Britanie Ireland other ilandes as Tertullian Origen S. Beda proue against the Iewes and S. Chrysostom against the Gentiles Apoc. 21. â— 25. :: This was accomplished when the Romane Emperours and other Monarches and nations receiued the faith of Christ :: S. Ierom compelled as he saith to leaue the histo rical sense because it is not conuenient to say the walles and sundation of Ierusalem were adorned with precious stones and the temple which should be most glorious was made of wood expoundeth this place of excelleÌ„t men The holie mosteloquent man Cyprian the Mar tyr and the confessor of our time Hilarius do they not seme to thee the high trees that haue built the Church of God Apoc. 21. v. 23. Apoc. 22. v. 5. :: Our Sauiour was not neither needed to be visibly annoynted as Aaron Dauid others were but inuisibly by God vvith oyle of gladnes aboue al others Ps 44. v. 8. vvith the Holie Ghost and with powre Act. 10. v. 39. of vvhose fulnes al others receiue Ioan. 1. v. 16. Luc. 4. v. 18. :: It was a griefe and sorow to the Apostles first preachers of Christs Gospel that both the Iewes departed from God Gentiles stâ—l folowed idolatrie but shortly after manie were conuerted :: And preferred their owne happie lotte before al other Iewes Gentiles :: True preachers and pastors cease not from preaching the truth for anie threates terrour or torment But say with this prophet For Sion that is for the good of the Church I vvil not cease c with S. Paul The vvord of God is not tied 2. Tim. 2. :: The Church of Christs is perpetually visible in her watchmen the pastors gouerners therof Mat. 21. Zach. 9. :: S. Dionyse Hâ—erâ—r caelest c 7. supposeth this to be the quaestion of the hieghest order of Angels admiring Christs beauty to be so excellent not withstanding that he is embâ—ewed with bloud ascending from Edom which signifieth terrestrial from Bosra a vvalled citie ouerthrovven that is from Ierusalem into heauen vvith triumph after a bloudie victorie Apoc. 19. v. 13. :: The Angel guardian of the Church which standeth before the face of God Christ testifying that also the particular guardians do alwayes see the face of his Father Mat. 18 Exo. 14. Deut. 26. â—a% 2. :: God is neuer the cause of error or harnes of hart but by indulgence not punishing sinners harden their ovvne hartes so S. Ierom. The Ievves supposed that for their sinnes the Patriarches did not acknovvlege them for their children Yet hoped that God of his mercie vvould releue them in distresse How the old patriarches knevv the state of men in this vvorld â—ap 15. Luc. 16. Sainctes in glorie see more cleâ—ly then Prophets in this life li. 22. c. 29. ciuit That Sainctes know helpe mortal mens necessities is certaine but the maner how is obscure â—ura pro mort c. 16. :: The good people with Priestes and Prophetes of the old Testament most feruently desired Christs comming 1. Cor. â— :: And signifieth for as Gen. 14 v. 18. And the English Bibles translate for in this place though the Hebrew text hath vaâ— that is and. But vve vvith S. Ierâ—m and other ancient Fathers folow the authentical Latin which hath eâ— in this place enim in the other :: Likewise the same particle and signifieth yet as if he had said yet vve â—â—al be saued Psal 78. :: This can not be meant of the Ievves but necessarily of the Gentiles Rom. 10. :: But this is euidently spoken of the Iewes and so S. Paul testifieth of both these places Ro. 10. v 20. 21. Prou. 1. Iere. 7. :: Nothing can be more plain lyvttered then is here the doctrine of mans freewil :: Likevvise of revvard punishment of good and euil workes :: The name of Iewes shal be exectable * Othe of execration :: And Gods seruantes shal be called Christians Apoc. 21. ::