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
these fiue named by the Septuagint and some others not then borne of the lines of Phares and Beniamin recited here by Moyses could be saied to come with Iacob into Aegypt S. Augustin findeth so insoluble that he doubteth not to affirme some great hidden mysterie to be vnderstood by the Septnagint Interpreters in these numbers not otherwise perhaps explicable according to the letter CHAP. XLVII Iacob with his sonnes being come into Gessen Pharao granteth them the same place to dwel in 13. The famine forceth the Aegyptians to sel al their goods landes and possessions to the King 22. except the Priests part to whom the king aloweth necesarie foode without paying for it 27. After seuentene yeares Iacob adiureth Ioseph to burie him amongst his ancesters IOSEPH therfore going in told Pharao saing My father brethren their sheepe and heardes al thinges that they possesse are come out of the Land of Chanaan behold they stay in the Land of Gessen †The vtmost also of his brethren fiue persons he presented before the king †whom he asked What trade haue you They answered We thy seruantes are pastours of sheepe both we and our fathers †We are come to soiourne in the land because there is no grasse for thy seruantes flockes the famine being very sore in the land of Chanaan and we desire thee to command that we thy seruantes may be in the Land of Gessen †And the King therfore said to Ioseph Thy father and thy brethren are come to thee †The Land of Aegypt is in thy sight make them to dwel in the best place and deliuer them the Land of Gessen And if so be thou knowe that there are industrious men among them appoint them maisters of my cattel †After this Ioseph brought in his father to the King and set him before him who blessing him †and being asked of him How manie be the dayes of the yeares of thy life †He answered The dayes of the pilgrimage of my life are an hundred thirtie yeares few and euil and they are not come to the dayes of my fathers in which they were pilgrimes †And blessing the king he went forth †But Ioseph gaue possession to his father and his brethren in Aegypt in the best place of the land in Rhamesses as Pharao had commanded †And he nourished them and al his fathers house alowing victuales to euerie one †For in the whole world there wanted bread and famine oppressed the land especially of Aegypt and Chanaan †Out of which he gethered together al the money for the selling of corne and brought it in vnto the kings treasure †And when the byers wanted money al Aegypt came to Ioseph saying Geue vs bread why die we before thee our money failing †To whom he answered Bring your cattel and for them I wil geue you victuales if you haue not to pay †Which when they had brought he gaue them sustenance for horses and sheepe and oxen and asses and he sustayned them that yeare for the exchange of the cattel †And they came the second yeare and said to him We wil not conceale from our lord that our money fayling our cattel withal haue fayled neither art thou ignorant that we haue nothing besides our bodies and land †Why therfore shal we die in thy sight both we and our land wil be thyne bye vs to be the kings bondmen and geue vs sede lest for default of tillers the land be turned into a wildernes †Ioseph therfore bought al the Land of Aegypt euery man selling his possessions for the greatnes of the famine And he brought it vnder Pharaos handes †and al the people therof from the fardest ends of Aegypt euen to the vttermost coasts therof †“ sauing the land of the “ Priests which the king had deliuered them to whom also a certaine alowance of victuals was geuen out of the cōmon barnes and therfore they were not driuen to sel their possessions †Ioseph therfore said to the people Behold as you see Pharao possesseth both you and your land take sede and sowe the fields †that you may haue corne The fifth part you shal geue to the king the other foure I am content you shal haue for sede and for foode to your families and your children †Who answered Our life is in thy hand only let our lord haue a respect vnto vs and we wil gladly serue the king †From that time vntil this present day in the whole land of Aegypt the fifth part is paied to the kings and it became as it were a lawe sauing the land of the priests which was free from this condition †Israel therfore dwelt in Aegypt that is in the Land of Gessen and possessed it and was increased and multiplied exceedingly †And he liued in it seuenteene yeares and al the dayes of his life came to an hundred fourtie seuen yeares †And when he sawe that the day of his death approched he called his sonne Ioseph and said to him If I haue found grace in thy sight put thy hand vnder my thigh and thou shalt doe me this mercie and truth not to bury me in Aegypt †but “ I wil sleepe with my fathers and take me away out of this land and burie me in the sepulchre of my ancesters To whom Ioseph answered I wil doe that thou hast commanded †And he said Sweate then to me Who swearing Israel adored God turning “ to the beds head ANNOTATIONS CHAP. XLV 22. Sauing the land of the Priests Let them heare which now liue saith S. Chrysostom what great care men had in times past of the priests of idols and let them learne at least to yeeld like honour to true priests to whom the ministerie of al diuine offices is committed For if the Aegyptians in their errors had so great care of Idols thincking them to be more honored if their ministers were respected how great condemnation doe they not deserue that now diminish that which pertaineth to the prouision of priests Doe yee not know that the honour pertaineth to God himself Regard not therfore him to whom the honouris exhibited For it is not for his cause to whom thou doest it but for his sake whose priest he is that of him thou maiest abundantly receiue rewards VVherfore he said He that shal doe it to one of these hath done it for me He that receiueth a prophet in the name of a prophet shal receiue the revvard of a prophet VVil our Lord reward thee according to the worthines or meannes of his ministers According to thine owne alacritie he either crowneth or condemneth c. I say not this for the priests sakes but for yours desiring to gaine you in al things For in lieu of that litle you geue you shal receiue immortal rewards and vnspeakeable good Let vs consider these things and haste to serue them not looking vpon the cost but vpon
geuen his Angels charge of thee that they keepe thee in al thy waies †In their handes they shal beare thee lest perhaps thou knocke thy foote against a stone †Vpon the aspe and the basiliscus thou shalt walke thou shalt tread vpon the lion and the dragon †Because he hath hoped in me I wil deliuer him I wil protect him because he hath knowne my name †He shal crie to me and I wil heare him with him I am in tribulation I wil deliuer him and wil glorifie him †With length of daies I wil replenish him and I wil shew him my saluation ANNOTATIONS PSALME XC 5. Thou shalt not be afraid S. Augustin here obserueth foure maners of tempting the faithful to fal from true Religion Sometimes with tentation that is but light and obscure which the Prophet here calleth feare in the night when ignorant men are tempted by suggestion or apprehension of temporal afflictions not knowing that they fal into eternal damnation by fleing from worldlie or bodilie calamities Sometimes the tentation threatneth present death to them that are wel instructed in the truth and knovv that they must confesse it euen to death which the Prophet calleth an arrovv flying in the day vvhen the faithful clerly seeth vvhat danger hangeth ouer him tovvit present death if he stand constant and damnation if he denie his faith Sometimes the tentation is n ore vchement but yet obscure which he calleth busines vvalking in darknes vvhen by sutle endeuoures framing arguments in excuse of sinne men are persvvaded that they may lavvfully take some oath or do some other thing vvhich in dede is not lavvful and so by earnest and sutle persvvasions they ignorantly decline from Catholique Religion or committe other greuous sinnes But the greatest and manifest tentation is called inuasion midday diuel when persecuters seing neither more easie persvvasions can deceiue Gods seruants nor present death force them to denie the truth they then assault them more vehemently and more dangerously vvith long and continual afflictions not remitting their crueltie til the afflicted either yeld to their vvil or dye in long torments And by these tvvo latter kindes of persecution manie are ouerthrovvne vvhich vvere constant in the former For vvhiles tyrants proposed dangers to simple people and deceiued some yet threatning present death to others that were better instructed and confirmed in Religion innumerable perseuered gloriously died in confession of Christian Catholique faith But by sutle arguing of hard pointes of christian doctrin or practise and by long torments manie haue bene seduced blindly falling into errors and manie wittingly haue denied the truth which they clerly beleued in their hartes to auoide this midday diuel the extremitie of long manifest and greuous afflictions Neuertheles in al these tentations God protecteth them that firmly trust in him Those saith this holie Father haue failed which presumed of themselues which dwelt not in the helpe of the Highest and in protection of the God of heauen which said not to our Lord Thou art my Protector and my refuge which trusted not vnder the shadow of his winges but relied or attributed much to their owne streingth PSALME XCI God is by al maner of voices and instruments to be praised his admirable workes 7. which the foolish not doing are punished 11. and the wise are rewarded †A Psalme of Canticle in the sabbath day IT is good to confesse to our Lord and to sing to thy name ô Highest †To shewforth thy mercie in the morning and thy truth in the night †In the instrument of tenstrings in Psalter with Canticle on the Harpe †Because thou hast delighted me ô Lord in thy workemanship and in the workes of thy handes I wil reioyce †How are thy workes magnified ô Lord thy cogitations are made very profounde †The vnwise man wil not know and the foule wil not vnderstand these thinges †When sinners shal spring vp as grasse and al that worke iniquitie shal appeare That they may perish for euer †but thou the Highest foreuer ô Lord. †Because loe thine enimies ô Lord because loe thine enimies shal perish and al that worke iniquitie shal be dispersed †And my horne shal be exalted as the vnicorns and my old age in plentiful mercie †And mine eie hath looked vpon mine enimies and the malignant rysing vp against me mine ears shal heare †The iust shal florish as a palme tree as the ceder of Libanus shal he be multiplied †They that are planted in the house of our Lord shal florish in the courtes of the house of our God †As yet shal they be multiplied in plentiful old age and they shal be wel affected †that they may shewforth That the Lord our God is righteous and there is no iniquitie in him PSALME XCII Christ reigneth for euer in his Church 3. notwith standing manie and great persecution against the faithful Prayse of Canticle to Dauid himselfe in the day before the sabbath when the earth was founded OVR Lord e hath reigned he hath put on beutie our Lord hath put on strength and hath girded him selfe For he hath established the round world which shal not be moued †Thy seat is prepared from that time thou art from euerlasting †The riuers ô Lord haue lifted vp the riuers haue lifted vp their voice The riuers haue lifted vp their waues †aboue the voices of manie waters The surges of the sea are meruelous meruelous is our Lord on high †Thy testimonies are made credible exceedingly holines becometh thy house ô Lord for length of daies PSALME XCIII The faithful seruant of God assuredly professeth that al the pride 5. crueltie 7. foolish imaginations and secret thoughts of the wicked are manifest to God 12. acknowlegeth himself happie that he is better instructed of God wheras he had otherwise bene damned 20. sharply reprehendeth those that consider not of Gods iudgements concluding that the iust shal be glorified and the wicked damned To Dauid himselfe in the fourth of the sabbath OVR Lord God of reuenges the God of reuenges hath done freely †Be exalted thou that iudgest the earth render retribution to the ptoude †How long shal sinners ô Lord how long shal sinners glorie †Shal they vtter and speake iniquitie shal al they speake that worke iniustice †Thy people ô Lord they haue humbled and thine inheritance they haue vexed †The widow and the stranger they haue slaine and the pupilles they haue killed †And they haue saide The Lord shal not see neither shal the God of Iacob vnderstand †Vnderstand ye foolish in the people and ye fooles be wise at sometime †He that
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in â—erarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâ—e Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
Because thus sayth our Lord that created the heauens the verie God that formed the earth and made it the verie maker therof he did not create it in vaine to be inhabited he formed it I the Lord and there is none other †I haue not spoken in secrete in a darke place of the earth I haue not sayd to the seede of Iacob Seeke me in vayne I the Lord that speake iustice that declare right thinges †Gather ye together and come and approch together ye that are saued of the Gentiles they haue bene ignorant that lift vp the wood of their grauen worke and aske of a God that saueth not †Declare ye and come and consult together who hath made this to be heard from the begynning from that time foretold this Haue not I the Lord and there is no God besides but I A iust God and that saueth there is none beside me †Be conuerted to me and you shal be saued al ye endes of the earth because I am God and there is none other †I haue sworne by myself the word of iustice shal procede out of my mouth and shal not returne because euerie knee shal be bowed to me and euerie tongue shal sweare †Therfore in our Lord shal he say are my iustices and empire they shal come to him and al that resist him shal be confounded †In our Lord shal al the seede of Israel be iustified and praysed CHAP. XLVI Bel Nabo and other idoles shal be destroyed 3. Wherupon the Iewes are admonished to returne from sinne to Gods true seruice 12. And saluation is promised by Christ. BEL is broken Nabo is destroyed their idols are made to beastes and cattel your burdens of heauie weight euen vnto wearines †They haue melted away and are broken together they could not saue him that caried them and their soule shal goe into captiuitie †Heare me ô house of Iacob al the remnant of the house of Israel which are caried of my wombe are borne vp of my matrice †Euen vnto old age I am the same and vnto hoare heares I wil carie I haue made and I wil beare I wil carie and wil saue †Wherto haue you resembled me and made me equal and compared me and made me like †You that contribute gold out of the bag and weigh siluer with balance hyring a goldsmith to make a god and they fal downe and adore †They beare him on their shoulders carying and setting him in his place he shal stand and shal not moue out of his place Yea when they shal crie also vnto him he shal not heare from tribulation he shal not saue them †Remember this be confounded returne ye transgressors to the hart †Remember the former world because I am God and there is no God beside neither is there the like to me †Which shew the last thing from the beginning and from the begynning the thinges that as yet were not done saying My counsel shal stand and al my wil shal be done †Which cal a bird from the east and from a farre countrie the man of mine owne wil and I haue spoken and wil bring it I haue created and wil doe it †Heare me ye hard harted which are far from iustice †I haue made my iustice neere it shal not be far of my saluation shal not tarie I wil geue saluation in Sion and my glorie to Israel CHAP. XLVII The destruction of Babylon is further prophecied for their pride 8. arroganeie 10. and sorcerie COME downe sitte in the dust ô Virgin daughter of Babylon sitte on the ground there is no throne for the daughter of the Chaldees because thou shalt no more be called nice and tender †Take a mil and grinde meale make bare thy turpitude discouer the shoulder vncouer the thighes passe the riuers †Thyne ignominie shal be discouered and thy reproch shal be seene I wil take vengeance and no man shal resist me †Our redemer the Lord of hostes is his name the holie one of Israel †Sitte holding thy peace and enter into darkenes ô daughter of the Chaldees because thou shalt no more be called the ladie of kingdomes †I was angrie agaynst my people I haue contaminated mine inheritance and haue geuen them into thy hand thou hast not shewed mercies to them vpon the ancient thou hast made thy yoke exceding heauie †And thou hast sayd I wil be a ladie for euer thou hast not put these thinges vpon thy hart neither hast thou remembred thy later end †And now heare these thinges thou that art delicate and dwellest confidently that sayest in thy hart I am and there is none eles beside me I shal not sitte a widow and I shal not know barrennesse †These two thinges shal come to thee sodenly in one day barrennesse and widowhood Al thinges are come vpon thee because of the multitude of thy sorceries and for the vehement hardnes of thine inchanters †And thou hast confidence in thy malice hast sayd There is none that seeth me Thy wisdome and thy knowlege this hath deceiued thee And thou hast sayd inâ—thy hart I am and beside me there is none other †Euil shal come vpon thee and thou shalt not know the rysing therof and calamitie shal fal violently vpon thee which thou canst not expiate miserie shal come vpon thee sodenly which thou shalt not know †Stand with thine inchanters and with the multitude of thy sorceries in which thou hast traueled from thy youth if perhaps it may profite thee any thing or if thou mayst become stronger †Thou hast fayled in the multitude of thy counsels let the astrologers of the heauen stand and saue thee which did contemplate the starres and count the monethes that by them they might tel thinges that shal come to thee †Behold they are become as stuble fire hath burnt them they shal not deliuer their soule from the hand of the flame there are no coles wherwith they may be warmed nor fire that they may sitte therat †So are the thinges become vnto thee in whatsoeuer thou hast traueled thy merchants from thy youth euerie one hath erred in his owne way there is none that can saue thee CHAP. XLVIII The prophet inueigheth against the Iewes vaine boasting of the name of Israel not hauing true vertues 3. Onlie God not idoles foresheweth thinges to come 9. for his owne names sake conserueth his people 16. Inuiteth them to repent and to be gratful for his benefites HEARE ye these thinges ô house of Iacob which are called by the name of Israel and are come out of the waters of Iuda which sweare in the name of our Lord are mindful of the God of Israel not in truth nor in iustice †For they are called of the holie citie and are established vpon the God of Israel the Lord of hostes is his name †The former
temple of our Lord. †And they that are far shal come and shal build in the temple of our Lord and you shal know that the Lord of hosts sent me to you But this shal be if hearing you wil heare the voice of our Lord your God CHAP. VII The fast of the fift and seuenth moneth obserued in the captiuitie being good 5. was vnperfect 8. fasting from sinne is alwayes more necessarie AND it came to passe in the fourth yeare of Darius the king the word of our Lord was made to Zacharie in the fourth of the ninth moneth which is Casleu †And Sarasar and Rogommelech and the men that were with him sent to the house of God to besech the face of our Lord that they should say to the priests of the house of the Lord of hosts and to the prophets saying Must I weepe in the fifth moneth or must I san ctifie myself as now I haue done manie yeares †And the word of the Lord of hosts was made to me saying Speake to al the people of the land and to the priests saying when you fasted and mourned in the fifth and the seuenth for these seuentie yeares did you fast a fast vnto me †and when you did eate and drinke did you not eate for your selues and drinke for your selues †Why are they not the wordes which our Lord spake in the hand of the former prophets when Ierusalem as yet was inhabited and was welthie it self and the cities round about it and toward the South and in the champine there was dwelling †And the word of our Lord was made to Zacharie saying †Thus sayth the Lord of hosts saying Iudge ye true Iudgement and doe ye mercie miserations euerie man with his brother †And the widow and the pupil and the stranger and the poore doe not calumniate and let not a man thinke in his hart euil to his brother †And they would not attend and they turned away the shoulder departing and they aggrauated their eares not to heare †And they made their hart as the adamant lest they should heare the law the wordes which the Lord sent in his spirit by the hand of the former prophetes and there was great indignation made from the Lord of hosts †And it came to passe as he spake and they heard not so shal they crie I wil not heare sayth the Lord of hosts †And I dispersed them through out al kingdoms which they know not and the land was left desolate of them for that there was none passing returning and the land to be desired they layd into a desert CHAP. VIII God wil geue abundance of spiritual benefites to al nations by Christ 7. to whom shal be conuerted 13. manie Iewes 20. but manie more Gentiles AND the word of the Lord of hosts was made saying †Thus sayth the Lord of hostes I haue bene ielous for Sion with great zeale and with great indignation haue I bene ielous for it †Thus sayth the Lord of hosts I am returned to Sion and I wil dwel in the middes of Ierusalem and Ierusalem shal be called the Citie of truth the Mount of the Lord of hosts the sanctified mount †Thus sayth the Lord of hosts As yet shal old men dwel and old wemen in the streets of Ierusalem and euerie mans stafe in his hand for multitude of yeares †And the streets of the citie shal be filled with infantes and girles playing in the streets therof †Thus sayth the Lord of hosts If it shal seme hard in the eyes of the remnant of this people in those dayes Why shal it be hard in mine eyes sayth the Lord of hosts †Thus sayth the Lord of hosts Behold I wil saue my people from the land of the East and from the land of the Going downe of the sunne †And I wil bring them and they shal dwel in the middes of Ierusalem and they shal be my people and I wil be their God in truth and in iustice †Thus sayth the Lord of hosts Let your handes be strengthned you that heare in these dayes these words by the mouth of the prophets in the day that the house of the Lord of hosts was founded that the temple might be built †For before those dayes there was no hyre for men neither was there hyre for beasts neither was there peace to the comer in nor goer out for tribulation and I did let goe al men euerie one against his neighbour †But now not according to the former dayes wil I doe to the remnant of this people sayth the Lord of hosts †but the seede of peace shal be the vine shal geue his fruite and the earth shal geue her spring and the heauens shal geue their dew and I wil make the remnant of this people to possesse al these thinges †And it shal be as you were a malediction among the Gentils ô house of Iuda house of Israel so wil I saue you and you shal be a benediction feare not let your handes be strengthned †Because thus sayth the Lord of hosts As I purposed to afflict you when your fathers had prouoked me to wrath sayth our Lord †and I had no mercie so conuerting I haue meant in these dayes to doe good to the house of Iuda and Ierusalem feare not †These then are the wordes which you shal doe Speake ye truth euerie one with his neighbour truth and iudgement of peace iudge ye in your gates †And thinke ye not euerie man in your hart euil against his frend lying othe loue ye not for al these things are such as I hate sayth our Lord. †And the word of our Lord of hosts was made to me saying †Thus sayth the Lord of hosts The fast of the fourth and the fast of the fifth and the fast of the seuenth and the fast of the tenth shal be to the house of Iuda into ioy and gladnes into goodlie solemnities truth onlie and peace loue ye †Thus sayth the Lord of hosts vntil peoples come dwel in manie cities †and the inhabitants goe one to an other saying Let vs goe and besech the face of our Lord and let vs seeke the Lord of hosts I also wil goe †And manie peoples shal come and strong nations to seeke the Lord of hosts in Ierusalem to besech the face of our Lord. †Thus sayth the Lord of hosts In those dayes wherein ten men of al the tongue of the Gentils shal take hold and they shal take hold of the skirt of a man that is a Iewe saying We wil goe with you for we haue heard that God is with you CHAP. IX The bordering enimies of the Iewes shal beleue in Christ 9. who wil first come to the Iewes in mekenes yet in solemnitie riding on an asse 11. deliuer the godlie from the lake 12. geue great thinges to the
temple and granteth meanes to build the citie of Ierusalem and the temple AND the next began to speake he that spake of the strength of a king †O ye men doe not the men excel which obteyne land and sea and al thinges that are in them †But a king excelleth aboue al thinges and hath dominion ouer them and euerie thing whatsoeuer he shal say to them they doe †And if he send them to warryers they goe and throw downe mountaines and the walles and towers †They kil and are killed and the kinges word they transgresse not For if they shal ouercome they bring to the king al thinges whatsoeuer they haue taken for a praye †In like maner also al others for so many as are not souldiars nor fight but til the ground when they shal reape againe they bring tributes to the king †And he being one onlie if he say Kil ye they kil say he forgeue they forgeue †say he strike they strike say he destroy they destroy †say he build they build †say he cut downe they cut downe say he plant they plant †and al the people potestates here him and beside this he sitteth downe and drinketh and sleepeth †And others gard him round about and can not goe euerie one and doe their owne workes but at a word are obedient to him †O ye men how doth not a king excel that is so renowmed And he held his peace †The third that spake of wemen and truth this is Zorobabel began to speake †O ye men not the great king many men neither is it wine that doth excel Who is it then that hath the dominion of them †Haue not wemen brought forth the king and al the people that ruleth ouer land sea †and were they not borne of them and did not they bring vp them which planted the vineyardes whereof wine is made †And they make the garmentes of al men they doe honor to al men and men can not be separed from wemen †If they haue gathered gold and siluer and euerie beutiful thing see a woman comlie and fayre †leauing al these thinges they fixe their looke vpon her with open mouth beholde her and allure her more then gold and siluer and euerie precious thing †Man forsaketh his father that brought him vp and his countrie and ioyneth himself to a woman †And with a woman he refresheth his soul and neither doth he remember father nor mother nor countrie †And hereby you must know that wemen rule ouer you Are you not sorie †And a man taketh his sword goeth into the way to commit theftes and murders to sayle seas riuers †and seeth a lyon and goeth in darkenes and when he hath committed theft and fraude and spoyles he bringeth it to his beloued †And againe man loueth his wife more then father or mother †And many haue become madde for their wiues and haue bene made bondmen for them †and many haue perished and bene slayne and haue sinned for wemen †And now beleue me that the king is great in his powre because al countries are afrayd to touch him †Neuertheles I saw Apemes the daughter of Bezaces the concubine of a meruelous king sitting by the king at his right hand †and taking of the crowne from his head and putting it vpon herself and with the palme of her lefthand she stroke the king †And beside these thinges he with open mouth beheld her and if she smile he laugheth and if she be angrie with him he flattereth til he be reconciled to her fauour †O ye men why are not wemen stronger Great is the earth and high is the heauen who doeth these thinges †And then the king and they that weare purple looked one vpon an other And he began to speake of truth †O ye men are not wemen strong The earth is great and heauen is high the swift course of the sunne turneth the heauen round into his place in one day †Is not he magnifical that doth these thinges and the truth great and stronger aboue al thinges †Al the earth calleth vpon the truth heauen also blesseth it and al workes are moued and tremble at it and there is not any thing with it vniust †Wine is vniust the king is vniust wemen are vniust al the sonnes of men are vniust and al their workes are vniust and in them is not truth and they shal perish in their iniquitie †and truth abydeth and groweth strong for euer and liueth and preuayleth for euer and euer †Neither is there with it acception of persons nor differences but the thinges that are iust it doth to al men to the vniust and malignant and al men are wel pleased in the workes thereof †And there is no vniust thing in the iudgement therof but strength and reigne and power and maiestie of worldes Blessed be the God of truth †And he left speaking And al the people cryed and sayd Great is truth and it preuaileth †Then the king sayd to him Aske if thou wilt any more then the thinges that are writen and I wil geue it thee according as thou art found wiser then thy neighbours thou shalt sitte next to me and shalt be called my cosin †Then sayd he to the king Be mindful of thy vow which thou hast vowed to build Ierusalem in the day that thou didst receiue the kindom †and to send backe al the vessels that were taken out of Ierusalem which Cyrus separated when he sacked Babylon and would haue sent them backe thither †And thou hast vowed to build the temple which the Idumeians burnt when Iurie was destroyed of the Chaldees †And now this is that which I aske Lord which I desire this is the maiestie which I desire of thee that thou performe the vowe which thou hast vowed to the king of heauen by thy mouth †Then Darius the king rising vp kissed him and wrote letters to al the officers and ouerseers and them that weare purple that they should conduct him and them that were with him al going vp to build Ierusalem †And to al the ouerseers that were in Syria and Phoenice and Libanus he wrote letters that they should draw Ceder trees from Libanus into Ierusalem to build the citie with them †And he wrote to al the Iewes which went vp from the kindome into Iurie for libertie euerie mightie man magistrate ouerseer not to come vpon them to their gates †and al the countrie which they had obtayned to be free vnto them that the Idumeians leaue the castels which they possesse of the Iewes †and to the building of the temple to geue euerie yeare twentie talentes vntil it were throughly built †vpon the altars to burne holocausts dayly as they haue commandment to offer other ten talentes euery yeare †to al that go forth
that with sorowes haue kept thy testimonies †Neither thinke thou of them that in thy sight haue conuerst falsly but remember them that according to thy wil haue knowen thy feare †Neither be thou willing to destroy theÌ„ that haue had the maners of beastes but respect them that haue taught thy law gloriously †Neither haue indignation towards them which are iudged worse then beastes but loue them that alwayes haue confidence in thy iustice and glorie †Because we and our fathers languish with such diseases but thou for sinners shalt be called merciful †For if thou shalt be desirous to haue mercie on vs then thou shalt be called merciful to vs hauing no workes of iustice †For the iust which haue manie workes layd vp of their owne workes shal receiue reward †For what is man that thou art angrie with him or the corruptible kinde that thou art so bitter touching it †For in truth there is no man of them that be borne which hath not done impiously and of them that confesse which haue not sinned †For in this shal thy iustice be declared and thy goodnes ô Lord when thou shalt haue mercie on them that haue no substance of good workes †And he answered me and sayd Thou hast spoken somethinges rightly and according to thy wordes so also shal it be done †because I wil not in dede thinke vpon the worke of them that haue sinned before death before the iudgement before perdition †but I wil reioyce vpon the creature of the iust and I wil remember their pilgrimage also and saluation and receiuing of reward †Therfore as I haue spoken so also it is †For as the husbandman soweth vpon the ground manie seedes and planteth manie plantes but not al which were sowen in time are preserued nor yet al that were planted shal take roote so they also that are sowen in the world shal not al be saued †And I answered and sayd If I haue found grace let me speake †As the seede of the husbandman if it come not vp or receiue not the rayne in time if it be corupted with much rayne perisheth †so likewise also man who made with thy handes and thou named his image because thou art likened to him for whom thou hast made al thinges and hast likened him to the seede of the husbandman †Be not angrie vpon vs but spare thy people and haue mercie on thy inheritance And thou hast mercie on thy creature †And he answered me and sayd The thinges that are present to them that are present and that shal be to them that shal be †For thou lackest much to be able to loue my creature aboue me and to thee often times euen to thyselfe I haue approched but to the vniust neuer †But in this also thou art meruelous before the Highest †because thou hast humbled thyself as becometh thee hast not iudged thyself that among the iust thou maist be very much glorified †For which cause manie miseries and miserable thinges shal be done to them that inhabite the world in the later dayes because they haue walked in much pride †But thou for thyselfe vnderstand for them that are like vnto thee seeke glorie †For to you paradise is open the tree of life is planted time to come is prepared abundance is prepared a citie is builded rest is approued goodnes is perfited perfit wisdome †The roote of euil is signed from you infirmitie and mothe is hid from you corruption is fled into hel in obliuion †Sorowes are past the treasure of immortalitie is shewed in the end †Adde not therfore inquiring of the multitude of them that perish †For they also receiuing libertie haue despised the Highest and contemned his lawe and forsaken his wayes †Yea and moreouer they haue troden downe his iust ones †and haue sayd in their hart that there is no God and that knowing that they dye †For as the thinges aforesayd shal receiue you so thirst and torment which are prepared shal take them for he would not man to be destroyed †But they them selues also which aâ—e created haue deâ—yled his name which made them haue bene vnkinde to him that prepared life †Wherfore my iudgement now approcheth †Which thinges I haue not shewed to al but to thee to few like vnto thee And I answered and sayd †Behold now Lord thou hast shewed me a multitude of signes which thou wilt beginne to doe in the latter times but thou hast not shewed me at what time CHAP. IX Certaine signes shal goe before the day of iudgement 14. More shal perish then be saued 25. Prayer with other good workes are meanes to saluation AND he answered me and sayd Measuring measure thou the time in it selfe and it shal be when thou seest after a certaine part of the signes which are spoken of before shal passe †then shalt thou vnderstand that the same is the time wherin the Highest wil beginne to visite the world that was made by him †And when there shal be sene in the world mouing of places and truble of peoples †then shalt thou vnderstand that of these spake the Highest from the dayes that were before thee from the beginning †For as al that is made in the world hath a beginning and also a consummation and the consummation is manifest †so also the times of the Highest haue the beginning manifest in wonders and powers and the consummations in worke and in signes †And it shal be euery one that shal be saued and that can escape by his workes and by fayth in which you haue beleeued †shal be leaft out of the foresayd dangers and shal see my saluation in my land and in my costes because I haue sanctified my â—elfe from the world †And then shal they be in miserie that now haue abused my wayes and they that haue reiected them in contempt shal abide in torments †For they that knew not me hauing obtained benefits when they liued †and they that loathed my law when they yet had libertie †and when as yet place of penance was open to them vnderstoode not but despised they must after death in torment know it †Thou therfore be not yet curious how the impious shal be tormented but inquire how the iust shal be saued and whose the world is and for whom the world is and when †And I answered and sayd †I haue spoken hertofore and now I say and hereafter wil say that they are moe which perish then that shal be saued †as a floud is multiplied aboue more then a droppe †And he ansvvered me and sayd Like as the field so also the sedes and as the flovvers such also the colours and as the workeman such also the worke and such as the husbandman such is the husbandrie because it was the time of the world †And
of Iuda a 785. Ionas being sent to preach in Niniue fled from that function b. 842. in a tempest was cast into the sea and swallowed by a whale ibid. He prayed in the whalles bellie and was cast safe on the land b. 843. He preached the destruction of Niniue the comming of Christ conuersion of al Nations b. 841. He was a figure of Christs Resurrection b. 845. Ionathas Highpriest and general gouernour b. 920. 1003. Ioram slaine by Iehu a. 780. Iosaphat the place where probably shal be the General Iudgement b. 828. Ioseph endued with manie vertues a. 121. suddenly aduanced a. 127. called the Sauiour of the world a. 128. was a figure of Christ a. 151. a Prophet a. 152. b. 445. He had duble portion a. 499. 826. Iosias king of Iuda destroyed Idolatrie and made a great Pasche a. 810. was very deuout and liberal a. 812. Iosue gouernour of Israel a. 468. He conquered and diuided the land of Chanaan a 473. c. in al his booke b 440. He slew one and thirtie kinges a 493. exhorted and blessed the people a 509. Iron did swimme vpon the water a 773. Irregularities a 304. Isaac borne by promise a 72. prefigured Christ a 76. He and Iacob were blessed in Abraham b 438. He blessed Iacob in place of Esau a 89. Isaias an Euangelical Prophet b 452. also an Apostolical announcing Christ his Church b 460. 521. seq In the former part of his prophecie he admonisheth and threatneth the people for their sinnes in the latter part he comforteth them b 452. He went naked when God so commanded him b 477. He inueigheth against euil Pastors b 530. Israelites chosen not for their merite but by mere grace a â—61 They encreased exceedingly a 323. were guided by a cloud and pillar of fire a 191. 345. Iubiley yeare a 312. Iudgement and Iustice what they signifie in holy scripture b 495. 529. Iudgement general a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996. Iudgement beginneth at the house of God or with the Clergie b 687. Iudges of Israel were figures of Christ a 516. They were extraordinaryly raised to saue the people a 520. They were finally holiemen a 516. b 440. Iudges are called gods a 221. 223. they ought not to be partial a 437. Iudiths booke Canonical Scripture a 989. 1010. 1023. b 999. she was a figure of the Blessed Virgin and of the Church a 1032. she ledde a most holy life a 1021. 1025. 1033. and a special example of holy widowhood a 1034. Iurisdiction perteineth to the Ordinary Clergie a 433. to Prophets by extraordinarie commission a 692. b 449. Iust men alwayes some in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682. Iustice necessarie a 481. 559. 560. 754. Iustice and mercie must be mixed a 563. b 199. Iustice consisteth in declining from euil doing good b 76. 529. 550. Iustice may consist with venial sinnes a 1066. 1079. b 34. 35. Iustification by faith good woorkes a 472. b 43. K Kinges shal be conuerted to Christ a 72. b 17. 522. A King desired by the Iewes a 585. was disliked by God a 586. 594. Kinges haue priuileges aboue Dukes a 533. 587. They are annointed with oile a 590. 604. 639. 645. 779. They receiue spiritual grace therby a 591. Good Kinges are called the Kinges of God a 884. They are bound to destroy Idolatrie and infidelity a 810. 891. 901. 916. 927. 942 b 17. 344. and to aduaunce Religion a. 918. b 17. Kinges honoured wth glorious titles for their zele in religion a 475. They receiue the law at the Priests handes a. 433. and direction in principal actions a 620. 633. Badde Kinges b 17. Kinges of Iuda had continual succession a 939. Kinges of the tenne tribes with their families were destroyed a 937. Kinges ought to vse manie counselers not to relie much vpon one a 1054. 1058. Kingdomes are often changed b 478. 513. Kingdomes of great powre hardly agree b 574. Knowlege of al thinges in God taketh not away free wil a 604. 620. b 349. Knowlege of the truth in controuersies is a priuilege of the High-priest a 433. 715. Humaine knowlege is vnperfect a 1103. it can not comprehend Gods workes b 374. it is a good knowlege to knowe that we are ignorant b 755. Knowlege of God includeth the keeping of his precepts b 814. L Laban sinned in geuing Lia for Rachel to Iacob a 96. also in pursuing and threatning Iacob a 100. 448. and more greeuously in Idolatrie a 103. Lacedemonians descended from Abraham b 923. 958. Laiheads hippe of the Church is reiected by most Heretiques and by al Catholiques b 410. Lamentations of Ieremie are composed in verse in order of the Hebreu Alphabet and conteine manie Mysteries b 650. Lamentations a Song and Woe b. 677. Lampes in the Tabernacle a 233. in the Temple a 720. Last foure thinges to be remembred b 384. L%%ria is honour due to God only a 219. 411. Law of God is most excellent wisedom a 406. 463. It maketh his people most renowmed a 460. b 373. it is outwardly sharp but inwardly swete b 548. Lawes positiue doe bind in conscience a 8. Good lawes are the safety of the commonwealth wicked lawes the ruine b 465. Law of like paine a 311. 437. b 790. Law of Moyses ceased after Christ but the New Law is to the end of the world b 665. Leauen not offered in Sacrifice a 25. 265. 273. Lending is a worke of mercie b 415. Lents fast is in imitation of Moyses Elias and Christ a 249. 749. 9%4 Leprosie iudged by Priests a 285. Leui liued longest of al his brethren a 167 b 1080. Leuiathan a huge fish signifying the diuel a 1107. Light an accident made the first day a 2. Limbus or Abrahams bosome a 515. 711. See Hel. Loaues of proposition a 229. 310. Lot receiued Angels in his house a 69. his wife turned into a pillar of salt a 70. Of him proceded the two families of Moabites and Ammonites a 43. 71. Lotte in trial diuision or election is guided by God a 296. 482. 502. 591. Loue but beleeue not enemies b 390. M Machabees so called of Iudas Machabeus b 889. and Iudas had this title of his valiant strength b 899. Two bookes of Machabees Canonical b 890. the auctor asketh pardon for his stile not doubting of the truth b 987. Both the bookes in great part conteine the same historie b 891. Seuen brothers Machabees Martyres b 962. and their mother b 965. Magistrates a 213. 346. b 154. Malachias the Prophet is supposed by some to be Esdras b 883. He prophecied after the Temple was reedified b 883. 999. Man made to Gods image a 2. 5. 17. Man in his creation had tenne prerogatiues a 5. Manasses King of Iuda repented in captiuitie a 807. 926. Manna had twelue miracles a 209 al which are more eminent in the B. Sacrament none at al in the
Iosue had forbid the building therof Iosue â— The Epistle 〈◊〉 Teusday in the 2. weke of Lent The epistle 〈◊〉 Friday in the 4. weke of Lent To this question sayth S. Augustin the prophet answered in spirite No. For God killed not this childe to afflict so good a mother but to confirme her in true religion comforte her by raysing him from death So Lazarus died not to remaine dead but to be raysed to life for Gods more glorie Ioan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia :: Abdias adored Elias as the prophete of God and a holie man not with ciuil honour for in the world Abdias was the greater person nor with diuine honour for that had benne idolatrie It was therfore religious honour called dulia due to spiritual excellencie of Gods seruantes :: Such zelous expostulation is necessarie to al Nentrals in religion who are neither hoto nor cold but luke vvaâ—me such as Angels detest Apoc. 3. :: VVhen miracles are attempted for trial of the truth the diuels powre is restrayned only the truth is testified Our Lord vvorking â—â—â—thal confirming the doctrin vvith sigâ—â—â— folovving 〈◊〉 vlt. :: Elias knew no other at that instant in the tenne tribes that were not partakers in idolatrie but there were in deede seuen thousand v. 18 that bowed not their knees to Baal And the whole kingdom of Iuda obserued true religion where Asa then reigned and after him Iosaphat both good kinges chap. 15. v. 11. 22 v. 43. 2. Par. 15. 17. :: Elias prophecied that these two should be kinges and cast his cloke ouer Elizeus v. 19. Elizeus declared to Hazael that he should be king 4. Reg. 8. an other prophet annointed Iehu 4. Reg. 9. Those that are girded strongly armed do not wisely in trusting their owne strength and contemning their aduersaries for by so doing they are often ouerthrowne And those that distrusting them selues trust in God one way or other alwaies preuaile A necessarie lesson both in temporal and spiritual warfayre :: Manie victories and other benefites were besiâ—wed vpon Achab to make him knowe God but he coÌ„temning them al remained in his impietie and finally was slaine ch 22 v. 38. :: Foolish pittie in sparing a dangerous common enimie is offensiâ—â—e to God seuerely punished by his iustice :: If no subiect were lord of anie land but only at the kings pleasure kinges were proper lordes of al the landes in their kingdomes then Achab might haue taken Naboths vinyard especially geuing him a better or money for it Neither was it a vaine scruple in Naboth to conserue his ancesters inheritance For both his denial is here iustified and Achabs extortion coâ—â—â—mned S. Ambrose li. 3. offic c. 9. counteth Naboth a Martyr See Annot. 1. Reg. 8. :: To auoide horrore of blasphemie holie scripture often vseth the terme blessing for cursing * chap. 22. v. 38. :: So addicted to wickednes as if he had solde him selfe to the diuel for some temporal profite or pleasure In your iniquities you are solde Isaiae 50. S. Aug. q. 102. ex vtro test S. Greg. 〈◊〉 10. in Ezech. :: The godlie King Iosaphat iustly suspecting the schismatical sâ—â—â—e prophetes aduised the other King to coÌ„sult a true prophet of God :: Fals prophetes imitate true prophetes in some exterior thinges to make their prophecies seme more authentical Such hornes appeared in a prophetical vision to Zacharie the prophet Zach. 1. v 18. :: The prophet geueth not this for a resolute answer but seing the king wil goe he prayeth he may go prosperously And the king conceiueth no otherwise of his answer and therfore vrgeth him to answer resolutly in the next wordes I adiure thee c. :: The coherence of the text sheweth that God only permitted but commanded not the diuel to deceiue Achab So S. Augustin li. 2. q. vlt. ad Simplic S. Greg. li. 2. c. 21. Moral and other fathers explicate this like places VVhen this false prophet heard that the kiÌ„g was slaine he hidde him selfe fearing the kings sonnes that they would kil him Iosephus li. 8. c. 14 Antiq :: It happened by chance in respect of the archers intentioÌ„ but otherwise by Gods prouidence directing his hand So Achabs craftic perswading Iosaphat to put on his kinglie attyre v. 30. him self fighting in vulgar armour saued him not from iust reuenge The kingdom of Iuda conserued in Dauids seede Many royal families beguÌ„ne and destroyed in the kingdom of Israel This booke diuided into two partes The first part Of thinges donne in both kingdomes with the declination and â—â—ine of Israel :: Elias was knowen by his much hayre and distinct habite from ordinary men :: In zele of iustice Elias procured fire from heauen to burne these proud capitaines and their men as he procured fire to burne the holocaust and then â—lew the falsprophetes 3. Reg. 18. apud Aug. li. 2. c. 20. de mirabil â— Script * ayre or lovver heauen VVhither Elias was carried being taken vp into the ayre is vncertain but certaine that he yet liueth and must dye As S. Augustin teacheth li. 9. c. 6. de Gen. ad lit See Annot. in Gen. 6 Apocalip 11. :: He desired not duble spirite to his master but the duble spirite of prophecying and of working miracles which Elias had v. â—5 :: They adored him for his ho lines and because God had geuen him the spirit of so great a prophete not for wordlie but spiritual excel lencie therfore not with ciuil but religious honour :: It was forbiâ— Deut. 20. to cut downe fruict trees in the land of Chanaan which the Israelite should possesse but the land of Moab perteyned not to them and â—oâ— was â—ot prohibited to anâ—y that countrie vpon iust offence The Epistle on Teusday in the third weke of Lent The Epistle on Thursday in the 4. weke of Lent :: God sent his law by his seruant and it auailed not to mankinde dead in sinnes But he coming accommodating himself to our infirmitie participating our death we are quicned So S Augusting mystically applieth this figuratiue miracle to Christ and his Church li. 1â— c. â—5 cont Fast Manich and manielike thinges of the old Testament he sheweth to be figures of the new The Epistle on Munday in the 3 weke of Lent :: In respect of Gods special electing and saÌ„ctifying the land of Chanaan by his true religion Naaman rightly estemed that earth fitter for an altar then the earth of his owne countrie :: Giezi prefigured Iudas the false Apostle of Christ and al those that buy or sel spiritual thinges for money who by their auarice lose Gods grace and gaine infamie in this world and eternal damnation in the next S. Aug. ser 208. de tempore The case of going to heretical seruice and Naamans going to the temple of an idol differ in diuers respectes Difference of times Mat. 10. Of places Rom. 1. 2. Pet. 1. Of
kil the soules that consent vnto their tentation but can not restore spirituall fe againe e God is omnipotent and in dede the only true liuing God diuels who are honored in idols ca do no more then God permitteth and so they can kil the soules that consent vnto their tentation but can not restore spirituall fe againe f The soule being iustified and stil assaulted with new tentations desireth to be with God g I haue had no other refection but to leâ—ifie my sorow with weping h The wicked exprobate the iust as though God would neuer helpe them because he suffereth them to be sometimes long in tribulation i King Dauid was not permitted to build the temple much lesse did he enter into anie such meruelous tabernacle in his mortal life but must nedes be vnderstood to speake here of the heauenlie tabernacle prepared by Christ for his seruants k The prophet conforteth him selfe or anie iust soule in the hope of euerlasting ioy l render thankes and praises m Al this life is like to the smal straict place betwene Iordan and a litle hil called Hermoniim but from this straictnes the hope of the iust is to be placed in heauen n One tentation stâ—l succedeth an other o and the same so great as if God opened the gates and suffered them to ouerflow like floudes of water p But God helpeth in opportunitie not suffering his seruantes to be tempted aboue their streingth geuing them fruit with tentations q yea in the greatest tribulation he geueth ordinarily most comfort making them sing spiritually in hart if not also in voice r one special meanes to procure diuine consolation is prayer in distresse Å¿ Stil the iust soule taketh comforth in assured hope of saluation the eternal vision of God One God thâ— B Trinitie The 1. key a Holie Dauid often prefiguring Christ here representeth euerie faithful seruant of God and particularly when they beginne a great and holie worke as when Priestes celebrate the diuine Sacrifice they with their assistantes recive by interchangeable verses this Psalme b After that we haue examined and prepared our selues to the most holie Sacrifice and Sacrament according to S Paules admonition let a man proue himselfe and so eate this bread and drinke this chalâ—ce 1 Cor 11 we pray God to iudge betwen our true sincere intention and the vniust deceipful endeuoures of our enimie c and so to deliuer and protect vs from sutle malice d VVith thee I can do anie thing without thee nothing e thou semest sometimes not to regard â—e f whiles tentations are more sensible then thy grace g As thou hast sent Christ the light and truth into this world grâ—nt vs the same now in particular h These two giftes of God the light of knowing our duties and truth with sincere intention to performe the same haue brought vs into thy Church and vnto thy Altar i Accompanied with light of truth and sincere intention we confidently approch to thyâ— Altar ô God k vvho changest our old corruption into newnes of liâ—e l But to this purpose we praise God on the harpe mortisying our affections m The former word is of the plural number in hebrevv Eloim the other of the singular signifying the Blessed Trinitie one God n The former word is of the plural number in hebrevv Eloim the other of the singular signifying the Blessed Trinitie one God o Thou needest not therfore my soule be pensiue or desolate p But trust in God q praise him r vvhom I hope to see face to face Å¿ the true eternal God The state of the Ievves The 4. key a Though this Psalme doth first and literally pertayne to the people of Israel yet al thinges happening to them vvere in figure of the Christian Catholique Church vvhich begane vvith difficulties aftervvards prospered and againe suffereth much persecution b Core signifieth caluus bauld also caluarâ—a a scul or place of sculles the name of the place vvhere our Sauiour vvas crucified so the children of Core signifie the children of Christ S. Aug. c The particular calling of Abraham out of Chaldea protection of him and Isaac and Iacob the deliuerie of al Israel out of Aegypt and establishing them in the promised land of Chanaan with innumerable great and strange thinges donne for them d The Israelites conquered not by ordinarie povvre but by the miraculous hand of God See Iosue 2â— e Not that this people deserued of themselues but of Gods free election al the vvorld being vvicked he gaue peculiar grace to Abraham Isaac Iacob and some others and then for their â—akes protected the vvhole people in them conseruing a visible Church f As in former examples so in Dauids time not mans streingth but Gods hand gaue them great victories g As an oxe vvith his horne casteth a smal thing into the vvind Ios 24. â— Râ— 17. 2. Reg. 8. h The prophet forâ—eileâ—h that after prosperitie God vvould suffer the Ievves to saâ—â—e into captiuitie manie afflictions which also sign fied allegorically diuers states of Christs Church i The Iewes are now meruelously dispersed and depressed k In the destruction of Ierusalem the remnant of the people were sold for smal as it wree for no price They had sold Christ for thirtie pence l and now no multitude nor number of money at al was geuen for them but thirtie of them were sold for one pennie Iosephus de bello Iudaico m Vntil Christs passion the Jewish people did not wholly fal from God and true religion And of them were chosen the Apostles and manie others that founded and propagated the Church of Christ n The negatiue particle is here vnderstood by zeugma according to the hebrew thus our hart hath not reuolted backward neither hast thou suffered our pathes to decline froÌ„ thy way o An other hebrew phraise If we haue for we haue not p The Prophetes and others persecuted partly before Christ much more the Apostles and other Christians in the new Testament Rom. â— q A prayer in affliction r We are at death dore readie to become dust Å¿ lying as groueling sorowing on the earth t til thou deliuer vs from these tribulations Christ most excellently indowing his Church The 6. key a Perteyning to the new Testament b Gentiles conuerted from paganisme to Christianitie c and al others returning from schisme or other sinnes d for their instruction e this Psalme is a mariage songue of the beloued bridgrome and bride Christ and his Church f I haue receiued by diuine inspiraâ—ion in my hart and cogitation g a most high Mysterie h To the honour therfore and glorie of this king vvhom I secretly see in my hart I vtter and referre al my vvorkes and this particular Caâ—tâ—cle i From the abundance of my hart my tongue also speaketh k that presently without delay l Description of Christ most excellent in al internal and external giftes m The prophet seing in