in the second weke of Lent :: Brothers easily enuie eech other but the parents are glad of their childrens aduancement So Christ al good Pastors :: So the Iewes thinking to preueÌ„t Christs exaltation cooperated vnwitting therto Prosper li. de promiss Dei :: Some read thirtie And as the reading is diuers so Christ whom Ioseph signified is more lesse estimed of diueres S. Aug. Ser. 81. de temp The least offensiue cause is alleaged why Iacob loued Ioseph aboue his bretheren God turneth euil to good effect S. Aug. li. 14. c. 27. ciuit Graue for hel corruptly traÌ„slated See â— Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit VVilful corruption * Nu 16. 2. Reg. 22. Iob. 17 Psal 15 17. 85 Iacob spake of hel not of graue Abrahams besome Iue 16. :: Moyses in serteth here this historie because Christ should be borne of the genealogie of Iudas Phares Mat. 1. :: Thamar sinned desiring to be a mother without lawful mariage and Iudas sinned lying with a supposed harlot S. Aug. li. 22. c 61. 62. 63 cont Faust :: Adultrie punisable by death in the law of nature How a man might marie his brothers wife in the law of nature The Churches decree is now our rule :: Ioseph endued with al vertues was a special mirrhor of chastirie S. Amb. li. de Ioseph c â— The foure cardinal vertues reigned in him :: Temperance :: Iustice :: Fortitude :: Prudence :: God is more specially with his seruants in affliction then in prosperitie S Amb li. de Ioseph c. 5 :: Death on the crosse was most cruel most ignominious Cicero 7. Ver yet suffered by Christ and by him madeglorious Sap. 2. Philip 2. Some dreames are natural Some are illusions of euil spirites Some are from God Dan. 4 Holie Scripture and the Church are iudges of doubtful dreames :: Pharao his dreames and his Eunuches were prophetical For by them God for shewed things to come v 25. yet they were no prophets but Ioseph who had the gift to interpret them S. Aug. li. 12. c. 9 de Gen. ad lit S. Greg. li. 11. Moral in c. 13. Iob. :: These things came to passe by Gods particular prouideÌ„ce Psalm 4. God called or caused a samine vpon the land :: Cohen signifieth priest as not only the latin but also the 70. Philo and Iosephus here translate though sometimes it signifieth prince as the Chaldey paraphrasis interpreteth wherby it is probable that this Putiphar was both a priest and a prince * Obliâ—â—â—n * Fruitful or Grovving Holie Ioseph suddenly aduanced Eâ—â—li 11. li de Ioseph Ioseph truly called the reueler of secrets But more honorably the Sauiour of the world Therin a figure of Christ :: If these things which ye say be proued false ye are to be held as spies for your lying S Aug 1. 139. super Gen. :: Myn old age or me an old man S. Aug. q. 142. Contrition necessarie for the remission of sinnes Disorderlie remission is hurtful Ioseph calleth his brothers spies for their good It is lawful to sweare by creatures â—ier 4. Mat. 5. In some case more conuenient then to name God expresly Diuers mansions in hel :: Guilt of siÌ„ne is a greater bond then the life of Rubens sonnes which he offered Iacob yelded not therto yet granted to this offer of Iudas * Calumniam :: They now adore him whom they sold lest they should adore him S. Greg. ho 22. in Ezech :: See Exodi 8. v. 26. :: Euerie one hauing fiue portions Beniamin had duble Iosephus li. 1. Antiq. Moderation to be vsed in feasting :: By this Ioseph tried his bretherens affection whether they would intrete for Beniamin or suffer him to be captiue as they had be sore sold him selfe to captiuitie Theod. q. 105. in Gen. :: O torments of mercie he vexeth whom he loueth S. Greg. ho. 22. in Ezech. :: Ioseph being in deede a propher knowing more then al sorcerers in Aegypt spoke of himselfe as he was estemed in that place S. Aug. q. 145. super Gen. :: See pag. 130. :: Gods prouidence turned their euil dealing to the good of the whole familie chap. 50. â— â—0 :: Iosephs prâ— deÌ„t proceding before he made him selfe knowen to his brethreÌ„ and them to Pharao procured al this ioy fauour towards them in Aegypt Occasion of sinne to be auoided The eight and last part of this booke Of Iacob and his progenies going into Aegypt Of his and Iosephs death :: That is She bare their fathers in Mesopotamia S. Aug q. 151. in Gen. Aegyptians honoring shepe goates and kyne for goddes detested them that did gouerne kil or eate those cattel God reueleth his wil in holieplaces A difficultie how manie Israelites came at first into Aegypt Act. 7. Numbers mystical sometimes noâ— explicable in the literal sense Euerie mans life is shorte replenished with manie miseries Iob. 14. :: The priests of Aegypt being not forced to laboure for their liuing found out the Mathematiques as wituesseth Aristotle in princ Metaph. Hâ— 65. in Gen. The immunitie and care of Priests in the law of nature Yea amongst Insidels Much more amongst Christians Priests ought to be respected Math. 25. 10. Cohen in some place signifieth Prince but is here translated Priest in al the English Bibles Special place of burial lawfully desired and spiritually profitable Luc 12 But pompe auaileth not the dead Heb. 11. The Septuagint are not contrarie to the Hebrew and Latin text but supplie that was omitted Adoration of God and creatures is not repugnant Mat. 2. :: By this he made a crosse prefiguring the Crosse of Christ Isidor in hunâ— locum The right haÌ„d also in spiritual things preferred before the left Arist li. 2. de caelo textu 8. de inces animal ca. 4. The younger brother preferred signified the Gentiles before the Iewes Procop. Isidor in Gen. The forme of the Crosse prefigured by Iacob crossing his armes Ioan. 12. Collos 2. Protection Inuocation of Angels Proued by ancient Fathers God for his Saints sake sheweth fauour to their frends :: These are predictioÌ„s not al blessings S. Amb. li. de Benedict Patriar :: A prophecie not an imprecation S Aug. li. 16 c 22. on t Faust That these are most profound Mysteries is easie to conceiue but most hard to vnderstand them In some the Patriarch recounteth things past in his life for telling the effects therof to come Other things he forsheweth pertayning to the diuision of the Land of Chanaan others to the times of the Iudges of the Kings of the Captiuitie of Deliuerie from thence of Christ of Antichrist and of the end of this world Of al which diuers ancieÌ„t fathers haue written large coÌ„mentaries godlie treatises :: This prophecie S. Augustin vnderstandeth of S. Paul of the tribe of Beniamin who was first a persecutor and after an Apostle of Christ Ser. 14. de Sanctis Ruben for his sinne was put
of the diuel :: Al occasions of sinne especially probable are to be shunned :: Theift is also mortal sinne against the seuenth coÌ„mandment but not so great as adâ—lterie :: Because tentations stil occurre in this life and man is fraile good exhortations and earnest admonitions must also be continually inculcated as here the vvisman often repeteth and much vrgeth the same good and necessarie aduises to embrace vvisdom and to vvalke stil in the vvay of vertue especially to flee from vices and dangers of sinne :: Sinners after consent geuen to tentations are as inconsiderate of their ovvne state of their perile and ruine as an oxe vvhen he is ledde to the shamles or a â—â—rd allured vvith a baâ—e that â—â—â—eth into the snare or nâ—â—te :: True vvisdom directing to good life so to eternal saluation is only found in the visible Church standing vpon a mountaine not hidde in corners or obscure places :: These singular praises perteine to the increated wisdom God himself from whom procedeth wisdom geuen to men by the Holie Ghost See Annot. ch 1. v. 2. :: God much preferreth man before al other corporal creatures :: S. Cyprian li. 2. ep 3. citeth this whole passage of Christs Sacrifice in the formes of bread and vvine :: VVhere is no hope of amendment prudence directeth vs not to admonish nor rebuke sinners leâ—t without anâ—e 〈◊〉 â—e procure emnitie charitie also requireth rather to expect better opportunitie lest the offender become worse by our admonition :: But when there is hope of good euerie one is bond especially superiors to correct offenders S. Aug. li. 1. c. 9. de ciuit S. Basil regulis fuse disput 158. God built his Church with spiritual Pastors Rites of Religion in the old Testament Prou. 8. v. 3â— Psal 74. Galat. 2. The same are more excellent in the Church of Christ 1. Cor. 1. The second part Sentencious moral precepts How these Parables folowing differ from the former VVhy the contents of the twentie chapters folowing are put in the margent VVisdom in general Iustice Confidence in God Industrie Truth Diligence Equitie Good fame Desire to lerne Sinceritie Vnfained freindshipe VVhol some talke Charitie Prudent speach Discretion inspeaking Iust gaine Iust intention Loue to be corrected Internal and external charitie Moderate speâ—â—h Sinceritie of hart Loue of doctrin Spiritual riches Sorow for sinne Remorfe of conscience Iustice in general Diligence Feare of God Pietie Obseruation of Gods lavv fulfulling al iustice Speaking and Meditating good thinges Equitie Humilitie Sinceritie Spiritual riches Pietie Iustice Care of the other life Future ioy Truth in wordes Common good Publique ioy True freindshipe Fidelitie Good gouernment Prudence in suretishipe Diligence Mercie Iustice Clemencie Sinceritie Iust dealing Internal vertue Expectation of glorie Almes dedes Beneuolence Care of the poore Good desires Trust in Gods goodnes Frugalitie Spiritual instruction Straict way of saluation Loue of discipline Progresse in vertue Pietie Diligent industrie Desire of iustice Sinceritie in vvordes Iustice Sound doctrine Contentment of minde Compassion Diligent trauel Temperance * defence Iust punishment of the wicked Guard of the tongue Godlie instructions and good dedes Yelding to good counsel Toleration of iniuries True testimonie Aduised promising Considerate testimonie Pacification Iustice in general Fidelitie Prudent silence Resistance of tentation Alacritie in good workes Freindshipe Honest industrie * a 〈…〉 man Good life â—â—â—al feare Sound doctâ—e Discretion in speach Constant endeuour Truth in wordes and dedes Iustice True acknowlegement of tempâ— al state Mediocritie of riches Sincere conscience Humilitie Iust gaine Speedie performance of promise Good reporte Plaine dealing Good instruction True doctrine Prudence Faithful message Desire to lerne Hate of sinne Conuersation with the good Iustice Succession Frugalitie Chatisment Contentment of state Frugal industrie Feare of God Gnard of the tongue Diligent labores Truth in al speach Seke wisdom modestly Feloshipe with the wise Knowlege of ourselues Detestation of sâ—ane Internal comforth Contempt of thir world The Catholique faith Spiritual ioy Reward of workes Beleue not al reportes Mature consideration Patience Desire of solide knowlege 1. Cor. 14. v. 20. Pietie shal be â—evvarded Compassion of the poore Almes dedes Mercie and 〈◊〉 Good dedes with few wordes Right vse of riches * Versipâ—â—â— a 〈◊〉 â—â—turnetrait Tiue testimonie as v. 5. Feare to offend God preuen 〈…〉 Procu 〈…〉 and fid 〈…〉 in subiectes Patience Sincere intention Compassion Confidence in iustice Instruction of the ignorant Publique iustice Industrie in euerie man VVithout true faith none can be saued Sincere intention excuieth some errors S. Greg. li. 5. c. 34. Moral Meeknes Discretion Gods omniscience Caulmnes of speach Loue to be corrected Desire to fulfil al iustice Diligence in teaching others Puritie of hart Lerne of good men Al secretes knowen to God Harken to good admonitions A cherful hart is deâ—â—â—ous to â—erne A quiet mind Contentment wâ—â—h sufficiencie Patience Diligence Hâ—â—our of parents Dâ—â—â—râ—â—â—on Desire to liue wel Counsel in season :: To him that is wel trained in good workes heauen gates are open Honest thoughts and wordes A liberal mind Mercie and iustice Obedience God assisteth the iust VVordes of edification Loue of discipline and Admonition Humilitie Gods grace necessarie in euerie good action Mans iudgement is not secure Commend thyne affayres to God Gods prouidence Punishment of sinne Equitie * vâ—puâ—ished Mercie Deuotion Iust gaine Necessitie of Gods grace :: God assisteth superiors in gouerning their subiectes Iust balance do please God good kinges Righteousnes Feare and reuerence of authoritie Loue of wisdom Iustice in general Humilitie Meknes Hope in God Mildnes Teaching others Sincere hart Sweetnes in conuersation True faith Religion 〈…〉 12. Proper industrie Charitie Common good True freindshipe Sincere thoughts Holie oldage Patience Gods prouidence A general rule that one place of holie Scripture is not contrarie to an other li 2. c. 8. cont dâ—as Epistolas Palag Ioan. 15. 2. Cor. 3. Gods grace is necessarie both to begine and to prosecute anie good worke Peace VVisdom in general Purification Feloshipe with the good Commiseration Succession Grauitie in speach Desire of eternal life Remitting offences Discrete correction Concord Gentienes Gratitude Conseruation of peace Iust censure Spiritual riches Humilitie Constancie Carefulnes in promising Concord Sinceritie Education of youth Alacritie of hart Iust iudgement Contempt of the world â—â—lial obedience Obedience to Magistrates Discretion in speaking Moderate silence Constantamitie Harken to good counsel Speedie repentance * a vviseman VVise discourse Equitie Studie of peace Guard of the tongue Auoid secrete bate makers Fortitude Constant labour Confidence in God Spiritual riches Humilitie Consideration in answering Quietnes of spirite Desire to lerne Almes dedes Acknowleging of faultes Vse of lote to make agreement â—â—â—ternal concord Godhe instructions Right vse of the tongue A wiues vertue is her best dowrie Meeknes Amitie with 〈…〉 Honest pouertie Knowlege of ourselues Man 's owne wil the cause of euil Spiritual riches
secure True testimonie Liberalitie Industrious trauel Solide doctrine True testimonie VVise fitte magistrates Pa 〈…〉 ce â—â— teachers â—oyâ—ltie to kinges and Prâ—nâ—es Don estical peace A good wife is Gods gift Diligence Obedience Almes dedes Moderate chastâ—â—meâ—t Patience Folow good counsel Trust in God Good wil to helpe the poore Feare of God Diligent trauel Iust correction Honour of parents Desire to lerne True testimonie Feare of eternal punishment Sobrietie Obedience to Princes Concord Industrie Profound counsel Fidelitie Sinceritie Execution of Iustice Neceâ—sitie of grace â—â—quitie Good toward â—â—â—es Right vse of senses Diligent trauel Prudence Knowlege is 〈…〉 ewel Secu 〈…〉 in â—â—eâ—â—snipe Truth Counsel in warre Consult with the faithful Honour of parents Law ful gaine Meeknes Equitie Trust in Gods prouidence Performance of vowes Publique iustice Puritie of minde Three kinglie vertues Prudence with fortitude Punishment of sinnes Gods prouidence ch 14. v. 12. 16 v. 2. Mercie and iudgement Humilitie Fortitude Truth Equitie Right in hart Domestical peace Commiseration Chastisment of sinne Charitie Almes dedes Almes in secrete Iust punishment Obseruation of orders Temperance paâ—cimonie Pietie Domestical peace Frugalitie Iustice and mercie Fortitude Guard of the tongue Modestie Diligent trauel Liberalitie Sinceritie in religion True testimonie and found doctrine Amendment of faultes Conformitie to Gods wil. Gods grace necessarie Honest fame Contentment with out state Prudence Pouertie of spirite Care of the soules health Good custome in vertues Diligent trauel Equitie Almes dedes Better to geue then to take Expel the incorrigible Cleanes of hart The godlie prosper Fortitude Care of chastitie Chatisment Compassion :: Rules of wisdom are necessarie profitable and vpon practise found pleasant rightly directing al our thougtes wordes and dedes Care of the poore because they are deare to God Flee from euil companie which may corrupt thee Auoide suretishipe leâ—t thou fal into distresse Kepe ancient traditions Diligent trauel Modestie and discretion at the table of great persons Mediocritie of riches and contentment with meane state Eate not with a niggard lest he be secretly greued ouâ—wardly dissembling and thyself repent it Aduise not the vncapable Hurt not orphanes for they are deare to God Diligent studie of wisdom Moderate chatisment profiteth youth Vertues of children are ioyful to the parentes Contentment with Gods wil. Hope of reward Lerne and practise vvisdom Sobrietie and Temperance Honour of parents VVisdom most precious See v. 15. and 16. Bodelie and spiritual puritie So brietie alvvayes necessarie Detest drunkennes Drunkennes is deceiptful dangerous beastlie hurtful to others senselesse and vnsatiable Flee euil companie lest thou be alured to vice VVisdom and vertues not wickednes do prosper temporally and spiritually Counsel in warres and other great affayres Good purposes Report wel of others Fortitude VVorkes of mercie according to our ha biliue VVisdom is swete and geueth hope Toleration of others imperfections * Oftentimes S. Aug. li. 11. c. 31. ciust VVith out which none liueth Charitie towards enemies Haue peace with al so much as may be Loialâ—ie to God king Equitie in iudgement condemning the guiltie deliuering the innocent is very gratful to al. Order in al affaires Discretion in bearing witnes Reuenge not Diligent labour and vigilance to prouide necessaâ—ies and to auoide beggerie A iust man falling into venial sinnes is not therby vniust nor Gods enimie Al sinnes are not mortal The 2. part More Parables of Salomon gathered by others Gods workes are not al reueled Kinges haue some secretes Publique iustice and punishment of sinne Modestie and Humilitie Care of others fame Compose controuersies secretly rather then contend in publique court Speake in due time Prudent admonition Diligence in publique affaires Performance of promised industrie Meeknes * 〈…〉 â—eare Temperance Modestie True testimonie Trust not a dissembler * A consuming 〈◊〉 hard earth Striue not with the incorrigible Alacritie Charitie towards enimies Rom. 12. Heare not detraction Domestical peace Ioy of wel doing Profession of truth Humilitie in knowlege Gouernment of the tongue Aduance not the vicious Patience in false sclander Chastisment Answer a foole wisely detecting his follie Place fitte men in office VVise men in authoritie Vertuous in honour and Lerned to teach Make fooles to kepe silence Returne not to sormer sinnes Humble opinion of thy self Fortitude Profitable laboures At least some good worke Loue not idlenes 2. Pet. 2. Intermedle not in brawles Vnfained friendshipe especially in familiar acquantance Punish batemakers Pacific the wrathful Heare not whisperers of euil reportes Flee from hypocrites VVhose flaterie and soft speach are suspicious they wil fal at last into their owne trappes truth preuailing Trust not to future vncertainties Praise not thyself Beware of a fooles wrath for it hath no mercie Loue freindlie seueritie not enemies flaterie Temperance in meate Iust care of thy familie Esteme freindlie counsel Old friendes are better surer then a kinsman Be wise euen for thy fathers sake Foresee and preuent dangers Trust not enimies Suspect extraordinarie curtesie Tolerate incorrigible brawlers with patience lest they become worse by thy striuing to amend them Conserue that is good Conscience is best witnes Contentment with our state Humilitie desireth not praise Right of hart Strine not to teach a foole Discharge thy dutie VVhiles thou art in this life Be content with thinges necessarie and they shal be geuen to thee Mat 6. v. 33. Innocencie is without feare General pietie of the people procureth Gods fauour Neighbourlie compassion Zele of iustice Remember the day of iudgement Honestie and pouertie No want nor waste Just gaine in traffike Obedience to magistrates Geue counsel sincerely Humilitie in authoritie Place the godlie in office Acknowlege thy faultes Feare to offend Clemencie in princes and prudent liberalitie Reuenge bloudshed Harmles life Diligent labour Iust dealing Iust iudgement Moderate gaine Freindlie correption To robbe parents is a greuous crime â—â—alt not thyself Trust not thyne owne iudgement Almes dedes Godlie magistrates Loue to â—â—e corrrected Choose godlie magistrates Loue wisdom Iust and liberal magistrates Sincere amitie Iust joy of the wickeds fal Compassion of the poore Care of common good Contend not with a foole Defend the iust Discretion in iust anger Derestation of lying Contentment in state of life Equitie in iudgement Chastisment of youth God neuer permitteth al to be euil Instruct children Pray to haue good Pastors Compel the froward to obey Consideration in speaking Subdue the flesh to the spirite Meeknes Humilitie Participate not with sinne Feare not men in Gods cause remembring that God is Iudge of al. Hate al wickednes Obey spiritual and temporal parents The fourth part Other singular precepts with prayse of a prudent woman :: The wisest man best knoweth that he wanteth much of perfect wisdom yet in his humilitie supposeth that others haue attained some what more then himself :: Christ the Sonne of God is wisdom it self and as the Sonne of man hath perfect wisdom :: Bondslades are to be
face they blessed God and rysing vp they told al his maruelous workes ANNOTATIONS CHAP. XII 12. I offered thy prayer to our Lord. Here the Angel Raphael reporteth certaine good offices which he had done for Tobias He did other like for his sonne and for Raguel and his daughter which are likewise recorded in this booke And the whole world especially Gods seruantos receiue continual great benefites by holie Angeles as partly may be gathered in this holie historie and more els where For first the office of Angeles is to assist or be alwayes readie as most diligent seruitoures of God expecting what his diuine goodnes wil appoint them whither to goe and what to doe for the benefite of men as holie Raphael was sent when yong Tobias wanted a guide Secondly Angels offer the prayers of the faithful or as the Greke text â—eadeth v. 15 Angels present the prayers of Sainctes that is of godlie men and wemen to God so Raphael testifieth here him self that he offered Tobias prayers to our Lord. Thirdly Angeles ayde and assist those that loue puritie of life sincere seruice of God hate vice embrace vertue do workes of mercie so Raphael assisted Tobias when he traueled to butie the dead fleing from the kings furie and hiding himself ch â— v. 21. 23. Fourthly Angels exhort to good workes as in this 12. chapter v. 6 8 9 10 18 Fiftly they sâ—â—gest â—â—d instruct what to do ch 6. v. 4. 5. Raphâ—â—â—â—â—â—ght yong Tobias to â—ake the fiâ—h vâ—b wel him reserue partes therof 〈…〉 〈◊〉 aâ—â—ised him to lodge at Raguels house to demand Sâ—ra to wife and v. 16. 17. iâ—structed him against whom diuels haue powre Sixthly they expel diuels from persons and places ch 8. v. 3. Raphael tooke and bound the diuel Asmodeus in the desert of hiegher Egypt Seuenthly they deliuer men from dangers and euiles c. 6. v. 3 as when the great fish assaulted Tobias and Sara from molestation and slaunder and old Tobias from blindnes chap. 3 v. 10. ch 11. v. 8. ch 12. v. 14. Eightly VVhen it redoundeth to the honour and more seruice of God and good of the soule Angeles procure riches and worldly commodities ch 12. v. 3. Yong Tobias gratfully confessed the great benefites receiued by his guide concluding generally by him vve are replenished sayth he vvith al good thinges Ninthly Good Angels also proue men for their more merite so the Angel witnesseth ch 12. v. 13. Because thou vvast acceptable to God it vvas necessarie that tentation should proue thee Tenthly and finally for we remite the reader to larger documentes of others after proofe of patience fortitude and other vertues holie Angeles comforte good men so Raphael encoraged old Tobias saying ch 5. v. 13. his blindenes should shortly be cured ch 12. v. 12. shewed him how gratful his prayers with teares and woorkes of mercie were in Gods fight He comforted Raguel and his familie by bringing yong Tobias to their house ch 7. v. â— Much more ch 8. v. 16. both them and al Tobias his familie by driuing away the diuel and lastly by reuealing himselfe vnto them So holie Angeles especially the proper gardian patrones of euerie one are alwayes readie to helpe men guard them exhort them to good do instruct them do expel euil spirites and deliuer men from many euils dangers do procure them temporal commodities proue their vertues offer their prayers and good workes assist them al their liues and at their deathes then also bring their soules to the Iudgement seate and if they die in good state to eternal ioy and glorie wherof the ancient fathers writinges are ful S. Gregorie the great in his Dialogue li. 4. c. 58 S. Athanasius li. de communi essentia S. Chrisostom ho. 3. in Epist. ad Colloss li. 6. de Sacerdotio Gregorius Turonen li. de gloria Martyrum Confessorum S. Augustin Epist ad probam c. 9. Epist 68. ad fratres in eremo li. 11. c. 31. ciuit octoginta trium qq q. 79. Our Sauiour himself testifieth that Angels reioyce at the conuersion of a sinner Luc. 15. and therfore they know and haue care of mens states in this life and finally Angeles caried the soule of poore Lazarus into Abrahams bosome Luc. 16. CHAP. XIII Tobias the father prayseth God exhorting al Israel to do the same 11. prophecieth the restauration and better state of Ierusalem AND Tobias the elder opening his mouth blessed our Lord and sayd Thou art great Lord for euer and thy kingdom world without end †because thou scourgest and sauest leadest downe to hel and bringest backe agayne and there is none that may escape thy hand †CoÌ„fesse to our Lord ye children of Israel and in the sight of the Gentiles prayse him †because he hath therfore dispersed you among the gentiles which know not him that you may declare his maruelous workes and make them know that there is no other God omnipotent besides him †He hath chastised vs for our iniquities and he wil saue vs for his mercie †Behold therfore what he hath done with vs and with feare and trembling confesse ye to him and extol the king of the worldes in your workes †And I in the land of my captiuitie wil confesse to him because he hath shewed his maiestie toward a sinful nation †Conuert therfore ye sinners do iustice before God beleuing that he wil doe his mercie with you †And I and my soule wil reioyce in him †Blesse ye our Lord al his elect celebrate daies of gladnes and confesse to him †Ierusalem the citie of God our Lord hath chastised thee in the workes of thy handes †Confesse to our Lord in thy good thinges and blesse the God of the worldes that he may reedefie his tabernacle in thee and may cal backe al the captiues to thee thou mayst reioyce for euer and euer †Thou shalt shine with a glorious light and al the coastes of the earth shal adore thee †Nations from far shal come to thee and bringing giftes they shal adore our Lord in thee and shal esteeme thy land for sanctification †For they shal inuocate the great name in thee †Cursed shal they be that shal contemne thee and damned shal they be that shal blaspheme thee and blessed shal they be that shal build thee †And thou shalt reioyce in thy children because they shal al be blessed shal be gathered together to our Lord. †Blessed are al that loue thee and that reioyce vpon thy peace †My soule blesse thou our Lord because he hath deliuered Ierusalem his citie from al her tribulations the Lord our God †Blessed shal I be if there shal remayne of my seede to see the glorie of Ierusalem †The gates of Ierusalem shal be built of Saphire and the Emerauld and al the compasse of the walles therof of pretious stone †With white
haue not lent not because of wickednes but they were afraid to be defrauded without cause †But yet vpon the humble be stronger of minde for almes differre him not †Because of the commandment receiue the poore and because of his pouertie send him not away emptie †Lose money for thy brother and thy freind and hide it not vnder a stone vnto perdition †Put thy treasure in the precepts of the Highest it shal profite thee more then gold †Shut vp almes in the hart of the poore and the same shal obteyne for thee against al euil †Aboue the shilde of the mightie aboue the speare it shal fight against tnyne enemie †A good man becometh suretie for his neighbour and he that hath lost shame wil leaue him to himself †Forget not the kindnes of a suertie for he hath geuen his life for thee †The sinner and vncleane person fleeth from his suretie †A sinner counteth the goodes of his suretie to himself and vnthankful in minde wil forsake him that deliuered him †A man is suretie for his neighbour and when he hath lost shame he shal be forsaken of him †Naughtie suretieshippe hath vndone manie that were In good case and hath tossed them as a waue of the sea †Whurling round about it hath made mightie men to remoue and they haue wandred in strange nations †A sinner that trangresseth the commandment of our Lord shal fal into naughtie suretieshippe and he that endeuoureth to doe manie thinges shal fal into iudgement †Recouer thy neighbour according to thy power and take heed to thy self that thou fal not †The beginning of mans life water bread and garment and house couering his turpitude †Better is the poore mans fayre vnder a roofe of bordes then sumptuous cheere in a strange place without a house †Let the least thing please thee in steede of a great and thou shalt not heare the reproach of peregrination †It is a naughtie life to change lodging from house to house and where he shal lodge he shal not deale boldely nor open his mouth †He shal lodge and feede and make the vnthanckful drinke and beside these thinges he shal heare bitter wordes †Passe thou stranger furnish the table with the thinges thou hast in thy hand feede the rest †Depart from the presence of the honour of my freindes for the necessitie of my house my brother is to be lodged with me †These thinges be greuous to a man that hath vnderstanding rebuke for the house and the reproch of the lender CHAP. XXX Chastisment of children is necessarie and indulgence very dangerous 14. Health is better then riches 17. A trublesome life is worse then death 22. Be not pensiue but chereful in mind HE that loueth his soune doth accustome him to stripes that he may reioyce in his later end and not grope after the doores of his neighboures †He that teacheth his sonne shal be praised in him in the middes of them of his houshold he shal glorie in him †He that teacheth his sonne doth cast the enemie into emulation and in the middes of his freindes he shal glorie in him †His father is dead he is as it were not dead for he hath left behind him the like to himself †In his life he sawe and reioyced in him in his death he was not made sorie neither was he confounded before the enemies †For he left a defender of his house against the enemies one that should render thanck to his freindes †For the soules of his sonnes he wil binde vp his woundes at euerie voice his bowels shal be trubled †An vntamed horse becometh stubburne and a dissolute childe wil become headie †Pamper thy sonne and he wil make thee afraid play with him and he wil make thee sorowful †Laugh not with him lest thou be sorie and at the last thy teeth shal be on edge †Geue him not power in his youth and contemne not his cogitations †Curbe his necke in youth and knock his sides whiles he is a childe lest perhaps he be hardned and beleeue thee not and he shal be sorow of minde to thee †Teach thy sonne and worke in him that thou offend not in his dishonestie †Better is a poore man whole and strong of force then a rich man weake and scourged with miserie †The health of the soule in holines of iustice is better then al gold and siluer and a sound bodie then infinite reuenewes †There is no riches aboue the riches of the health of the bodie and there is noe delight aboue the ioy of the hart †Better is death then a bitter life and euerlasting rest then continual sicknes †Good thinges hid in a mouth that is shut are as messes of meates set about a graue †What shal sacrifice profite an idol for neither shal he eate nor smel †so he that is chased away of our Lord beareth the rewardes of iniquitie †seing with his eies groning as an eunuch embracing a virgin and sighing †Geue not heuines to thy soule afflict not thyself in thy counsel †Ioyfulnes of the hart this is the life of a man and a treasure without defect of holines and the ioy of a man is long life †Haue mercie on thine owne soule pleasing God and refraine and comfort thy hart in his holines and expel sorow far from thee †For sorow hath killed manie and there is noe profite in it †Enuie and anger diminish the daies and thought wil bring old age before the time †A magnifical hart is good in bankettes for his bankettes are made diligently CHAP. XXXI By seeking vertue and laboring for necessaries the flesh is subdued to the spirite 8. Moderate riches are best 12. with temperance in diette 30. especially in drinking VVATCHING after honestie shal pine the flesh the thought thereof taketh away sleepe †The thought of foreknowlege turneth away the vnderstanding greuous infirmitie maketh a sober soule †The riche man hath laboured in gathering of substance together in his rest he shal be replenished with his goodes †The poore man hath laboured in the diminishing of his liuing and in the end he is made poore †He that loueth gold shal not be iustified he that foloweth after corruption shal be replenished of it †Manie haue bene geuen into falles for gold and their perdition hath come by the beautie thereof †The gold of them that sacrifice is a wood of offence wo to them that folow after it and euerie vnwise man shal perish in it †Blessed is the rich man that is found without spot and that hath not gone after gold nor hoped in money and treasures †Who is this we wil praise him for he hath done meruelous thinges in
answer :: Euil wordes for curteous vsage heret o sore and for late gentil intreating by messengers :: Things tyeâ— in bundels are stronger and more secure then single and loose :: Dauid is resolute and often repeteth that it is not lawful for priuate subiectes to kil their prince no although him selfe was annointed to succede :: Gods prouidence sent this extraordinary sleepe and inspired Dauid to doe this fact for more iustification of his innocencie :: These countries were neither subiect to the Philistijms not to the Israelites and were also of those nations whom God had coÌ„manded to destâ—roy dwelling within the land of Chanaan Deut 25. The fourth part Of the ruine of Saul and exaltation of Dauid :: Not manie but one excellent person an old man come lie in apparel Saul adored not Samuel with diuine honour but with dulia reuerencedue to a blessed soule * â—iadagâ— cognouit Luevv :: In state of the dead in an other world not in the same particular state S. Augustin opinion whether Samuele soule appeared or no. More probable that his verie soule appeared not compelled by the euil spirite but obeying Gods secrete ordinance First proose 2 3 4 â— to â— pag. 210. Soules sometimes appeare after death loco 〈◊〉 tatâ— :: He speaketh by amplification to make his fact seme more reasonable whereas the time of Dauids abode with him was but foute monethes ch 27. v. 7. :: Consuit out Lord for me so Dauid by the priests mediation was instructed what to do :: It is not against Gods coÌ„mandment Deut. 4. 12. to make new lawes so they be conformable not contrarie to Gods former lawes Saul killing himself after that he was wounded 〈◊〉 his enimies signifieth those that being ouercome by tentations desperatly persist wilfully die in their sinne S. Greg. â—â—o 10 :: These men are coÌ„mendable for gratitude towards Saul who had deliuered them ch 11. for a vvorke of mercie in burying the dead for pietie towards their king and princes and for fortitude in atchiuing so heroical an act This booke is wholly of Dauid His succession to the kingdom His vertues Faultes Thankes and Prophecie :: He fained al this thincking to get fauoure for Saul killed himself li. 1. ch 31. but Dauid punished him as such a crime desetued v. 15. :: Exequies of Saul obserued with mourning weeping and fasting :: The Philisthijms were strong cunning archers therefore Dauid commanded that his subiectes should lerne and exercise the same maner of fight :: This second annointing as also the third ch â— was in confirmation and to put him in possession of the first mâ—â—â— long before 1. Reg. 16. :: He reigned two yeares before he beganne much to decline but in al seuen yeares and a half for so long Dauid reigned only in Iuda v. 11. :: Hence perhaps cometh the phraise that one armie playeth vpon an other vvith smal and great arâ—â—lane that is strike and kil their enimies with al sortes of gunnes Iosephus li. 7. c. 1. Antiq. :: Am I coâ—temptible in thy sight and yet head of them that oppose against Dauid I that haue donne so much for thee wil not indure to be reprehended for a smal fault So God suffereth the maintainers of an euiâ— quarel to fal out among them selues wherby the right cause is aduanced :: weake being newly receiued king and not able to punish strong offenders But Ioab others were afterwardes punished 3. Reg. 2. :: They annoint him againe in confirmation of their consent as Iuda had donne chap. 2 acknowledging Gods ordinance 1. Reg. 16. :: King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue Iosue 15. :: Idoles that haue eyes and can not see feete and can not goe shal not enter into the Church of Christ * â—câ—lp â—â—lia :: 〈…〉 there 〈…〉 〈…〉 that 〈…〉 as he 〈…〉 to 〈…〉 S. 〈…〉 S. 〈…〉 :: To dance before the arke is to dance before our Lord. :: The tabernacle made by Moyses was a goodlie thing but being couered with skinnes and in manie respectes insufficient for Gods seruice Dauid desired to build a glorious Temple But was not permitted to do it for mysterie sake to signifie that Christ the true Salomon should build his Church that farre excelleth the Synagogue of the Iewes and old Testament S. Augustin li. 17. c. 8. deciuit a He that supposeth this great promise to be fulfilled in Salomon erreth much sayeth S. Augustin ibidem b S. Paul expoundeth this of Christ Heb. 1. v 5. c This can not be saied of Christ but of Salomon and of anie christian so this place hath manie literal senses d The Sea Apostolique priestly powre in the church of christ is this perpetual kingdom S. Epiphanius Heresi 29. e Here and in manie other places the Hebrew word is of the plural number Elohim Goddes signifying more diuine Persons f The worke of mans Redemption is appropriated to God the Sonne :: For 〈◊〉 â—â—pâ—â—â—â— Dauid compâ—ssing then with cordes as 〈…〉 are eâ—â—iâ—â—â—â—d cast them on the around and by lotte killed some and spared some aliue :: Sette 〈◊〉 an Arch in memorie of triumph * â—rchaâ—â—â—lâ—r :: These were archers and sling throwers of the guard Pharaâ—â—rasis â—hâ—ll :: Or priestes oâ— chief rulers See the annotation Gen 47. v. 22. 1. Paâ—â—l 18. v. 17. :: The partiâ—â—lar inhereâ—â—â—â— that perâ—â—ined to Sauls familie :: Not siâ—â—e 〈◊〉 table with the king but haue his diet of the kinges prouision besides the forsaide inheritance :: This Naas king of Ammon curtously intertained Dauids freindes which escaped from the king of Moab killing most of them that were coÌ„mended to him because Dauid had leift his countrie and was returned into Iuda 1. Reg. 22. Histor Eccles :: Then do sius the Eâ—â—rerour pretenâ—ing to be excused from punishment for his sinnes because king Dauid also was an adulter â— and a manslaver S. Ambrose replied saying Thou that hast solovveding Dauid evving folovv him â—epenting After which admonâ—tion the Emperour most humbly did publique penance inioyned him by the Bishop in vâ—â—a Theodâ—sij :: Now then some of thy seede shal be violently slaine so were slaine three of his owne sonnes Ammon chap. 13. Absalom chap. 18. Adonias 3. Reg. 2. six sonnes of Iosaphat and al Iorams sonnes saue one â— paralip 21. also Ochozias Amasias Iosias 2. Par. 24 25. 35. and the sonnes of Sedechias himselfe hauing his eyes put out and so brought into Babylon 4. Reg. 25. :: Praised and thanked the king :: These children died before him as appeareth cha 18. :: Concubines were lawfully maried but had not al priuilegies as other wiues See 〈◊〉 25. Iudiâ— 19. :: He couered his head that he might not be seene to weepe lest he should discorege the people neuertheles the people also wept and likewise couered their heades :: King Dauid was here abused by false information to which he ought not so easely to