wicked man 101 Sisters twoo maye no man mary 223 Society of the wycked is to be fled 251. b Socrates refused to escape oute of prison 227 Socrates condemned for religion 266 Sodomitry punished 4 Sodomitry is a horrible syn 253. b Sodomitry a common infection of papistical prelates 254. b Soden flesh in sacrifices 116. b Sold for nought 70. b solitary lyfe how it maye be allowed 19◠Songes of victory 102. 191. b Sores of the minde what 247. b Sorow is in the sinowes 141. b Sorow is thirsty 100. b Souldiours sleing their enemies in iust warres are not murtherers 165. b Souldiours hyred 187. b souldiours faythful 187 Souldiers not commendable 156. b souldiers vices 187. Speaches may haue twoo faultes in them 87 Spieches differences whence 199 Spies office 35. b Spies should be wyse men 141 Spye and Traytour sometymes al one 37. b Spirit euyll signifieth 168 Spirite of God is three wayes in men 190. b Spiritualty of twoo sortes 257. b Spoyles deuiding 111. b State present of things should not be chaunged 150 Stature of Giauntes 16. b Stealing made lawfull 4. b Stealyng contayneth rapte fyndyng and not restoryng c. 283 Stealyng of maydes 282. b Stipendes are paid both to superiours and to inferiours 261. b Stipends are due to an host 144. b Stoikes opinion of affections 142 Straungers interteyning 251. b Straunge gods can no man worship but he must cast awaye the true god 155. b Strong and weake god vseth alike 92. b Strong men oft ouercommed with women 228. b Subiectes whether they may in any case ryse against their prince 90. b Subiectes some are more priuate some so inferiors that the higher in a manner dependeth of them 90. b Subiection of ii kyndes 258 Subiections some are natural 80 Submissions of the body outward how they pertaine to Idolatrye 68. b Submission to gods wil is true repentaunce 176 Successe is no good tryall of lawfull doinges 227 Succes is no sure ground to iudge of actions by 243 Successe maketh not the cause eyther good or euil 271. b Successe good and euill is to be ascribed vnto god 70. b Succothes situation 144 Succoths and Nabals churlishnes 144. b Sunnes ii the world cannot holde 157 Sunnes Image set vppon Iosuas Sepulchre 66 Sunne whether he shall beare the iniquity of the father 178. b Sunne in law how he should be sought 23 Sundaies exercise 44 Supper of the Lord a sacrifice how 62 Supper of the Lord and the Masse compared 49. b Supper of the Lordes ende 235 Superstition once taken roote are wont to haue more authority thē pure woorshipping of god can euer obtaine 123 Superstition must so be forsaken that we embrase pure religion 123 Supreme head of the vniuersall churche 147 Surnames taken of fathers amōg the Israelites 19 Swearing defined 183. b Swearing vsed of God in threatning 71 Swearing contrary to a mans intent is wicked 39. b Swete bread vsed why 116. b Swordes ii interpreted 260. b Sword is geuen onely to powers 90. b Sword is no instrument whereby the minister worketh but the word of God 258 Sword of the worde the Pope vseth not 260. b Symbole of Athanasius 103. b Synecdoche 111 Synodes ii in a yeare 258. b Syria a dry region 25. b Syria skant of water 106. b Syria hath christiā religion at this day 287. b T TAble first whoso breaketh wil easelye breake the seconde 237. b Table play forbidden 219. b. 220 Talionis lex or lawe of rendryng lyke for lyke 11. b Teares or wepyng 61. b. 62 Teares abused 63 Tearing of garmentes 192 Temperatures diuersity breedeth diuersity in maners 287. b Temples for fortresses 170. b Temptation defyned 33. b Tempting whether it be the actiō of God 79 Temptation why it is prayed against 34 Temptation of triall and deceyte 79 Temptations finall causes 7. b Temptation greuous 115 Tempting of God by desyring miracles 131 Tenthes paying to proue dignitye 261 Tenthes in the old time partained to ceremonies what they signified 261 Tenthes at this day are no more ceremonies but rewardes and stipendes 261 Tenthe souldiour punished for the rest 181 Tertullian excused by Augustine 120 Testament old and new how they differ 73. b Testaments old and new haue all one and same sacramentes 74 Testimonies of most value 58 Testimonies of thenemies of most strength 134 Thabor where Christ was transfigured 96 Thankes geuing for gods benefits is not to be deferred 104 Theft how it differeth from rapt 283 Theft praised 234 Thefte vnlawfull made lawfull 4. b Theodosius fall 145 Theraphines 238. b Theues ought a man to kepe promise withall 86. b Thirst caused oft by wearines and sorrow 100. b Therus vsed in punishmēts 145. b Thracians guile in truce kepyng 86 Threatnings of god depend vppon condicions 175. b Threshing ii wayes 114 Title good what 189 Traditions of papistes haue little credit 279. b Traians godlye sentence 56 Traitors detestable 37 Transubstantiation is no miracle 126. b Transposing of letters familiar in the Hebrew tonge 66. b Transubstantiatiōs subtelty 209. b Traueling in the night is daungerous 250. b Traueling men should no man deceiue 38 Treason debated 36. b Treason lawfull what cautions it requireth 38. b Treasons law to punishe chyldren with the father 182. b Treasure true 283. Tributes defyned 263 Tribute defined 232 Trifles and all things do obey god 222 Tribunes 90. b Tribunes centuriōs and captains why god appointed 115. b Troyes warre 160 Troubles for religion is not long of the godly 124. b Trust in our selues god hateth 270 Truth handled 87 Trybe obscurest 172. b Tribe of Iuda praysed 8 Tribes of Nepthalim and zabulon were of lesse estimation thē other tribes 96 Turkes ought not to haue Synagoges graunted them as Iewes haue 58 Turkish warres why they haue not prospered 70. b Tutor may not mary his pupill 21 Tyrāny is neuer of lōg time 165. b Tyrantes are to be obeied 255. b Tyrantes not to be feared 17. b Tyrantes liue in feare 247. b Tyrantes warned of cruelty 12 Tyrantes oppresse and gouern not 161 Tyrant and a true prince differre 172. b Tyrauntes inuading may bee resisted when they haue obtained the kingdom not 9◠Tyrantes killers are not allowed by the scriptures 91 Tyrantes whether we may curse them or pray against them 31. b V VAlentinian Emperour commended and discommēded 258 Varietye of promise to sin whence it commeth 79. b Venetians stale S. Markes body 246 Vengeance belongeth to the Magistrate 236 Verity of the scriptures 226. b Vertues whetstones 142 Vertues are knitte together that who so hath one hath all and contrary 53 Vices of armies 187 Victory vnperfect of Iudah what caused 33. b Victory is bothe to be prayed for hoped for at gods hands only 270 Victories are geuen at Gods pleasure 78 Victory is gods gift whether it be by many or few 132. b Victory is with spede to be followed 141 Victors songes 102 Vittayles are due to an host 14. 4. b
sundrye interpretacions For Chamor signifieth both an asse and also a heap or gathering together Wherefore some following the signification of this woord heape do thus interprete it there was made heapes vpon heapes of dead bodies namely of mē which he had slaine Or I haue made heape vpon heape And the sense is that Samson sayth that he had made so greate a slaughter of his enemies that he gathered greate heapes of them together But other hauing a respecte vnto this woorde asse do thus enterpretate it of an asse of asses that it should not be here vnderstand in a metaphore And they thinke that a sword which is called by the name had the form of an asse He saith therfore that it was the iaw bone of an asse of an asse I say of asses as in other places of the scripture we reade a kidde of goates and a bullock of Oxen. The Rabbines for the most part interprete this place for heapes and gatheringes together of enemies When the slaughter was finished then first the place was named Ramath-Lechi Ramam in Hebrew is highe Wherefore Ramah signifieth a high place And Ramah-Lechi is nothing els then a hill or toppe of a iaw bone There may also be geuen an other Etimologye so that the naminge of it may be deriued of this verbe Ramah which is to cast away bicause Samson in that place threw away the iaw bone when he had fynished the slaughter 18 And he was sore a thirste and called on the Lorde and sayde Thou hast geuen this great deliuerance by the hand of thy seruant and nowe shall I dye for thirste and fall into the handes of the vncircumcised 19 Then god brake the cheke tooth that was in the iawe and water came thereout and when he had dronke his sprite came agayn and he was reuiued Wherefore he called the name therof Ain Hakorah which is the fountaine of him that calleth vpon which is in Lechi vnto this day 20 And he iudged Israell in the dayes of the Philistians twentye yeares Whereas it is written that god opened the cheeke tooth whiche was in the iaw bone it is in the Hebrewe Aschar Belchi Hamachtich wherefore the place is darke for this woorde Machtisch signifieth ether that holownes wherein the teth are fixed or els by a Metaphore it signifieth a stone or rocke wherein is a hole cut Out of what thing god brought foorth water Iosephus R. Leui Ben Gerson like vnto the holes of the cheke tethe And in fine it is that which commonly we call a morter And this latter interpretation Iosephus R. Leui Ben Gerson do follow And they thinke that god brought not forth water out of the iaw bone but out of a rocke being holow like a iaw bone But others say that water came forthe of that iaw bone wherewith he had slayne his enemies The place was called the fountayne of him that prayeth bicause God at the prayers of Samson opened the rocke or iawe bone And this woorde Aim Leui expoundeth for an eye for in very deede it signifieth eyther namelye bothe a fountaine an eye And the sense that be gathereth is that the eye of the Lorde was vpon him which called vpon him that is God had a regarde vnto the prayers of hym that called vpon him It is added that Samson iudged Israell in the dayes of the Philistianes whiche is therfore written bicause in his time the Hebrewes were not yet fully deliuered from the tirranny of the Philistianes Samson beganne to deliuer them but he finished not In this latter history are certayne thinges which we oughte to obserue The first is that Samson was bound with two cordes and those new that the miracle mighte be the more wonderfull New cordes are stronge For newe cordes are more hardly broken then old And it is eligantly described how they brake namely as flaxe burnt with fire The cordes might be broken two waies eyther bicause the strength of Samsons body was encreased or els because the cordes were weakned by god and eyther way is apt inough Farther when he being naked and vnarmed was cast forth vnto his enemies god ministred weapons vnto him of a thing most vile so can he vse all thinges to setforth his glory the iawe bone was made onely to chawe and cutte small meate but God woulde vse it to committe a slaughter So althoughe sometimes we seeme to be vnarmed agaynste our enemies yet are we sufficiently armed when god will Some to make the thinge more probable do imagine that that iaw bone of the asse was a great one bicause that in Siria are so great asses that in greatenes they may be compared with our horses Which thing I do not disproue The Philistians shoute and reioyce as thoughe a moste deadlye enemye had fallen into theyr handes But the sprite of the Lord came vpon Sampsō and there was a greate slaughter made of them And the songe which he sang was a geuing of thankes for the victorye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a songe of victorye But some doubte whither the whole songe be here written or onely the beginninge thereof I thinke here is but the beginning onely the rest paraduenture was knowen among the Iewes and soong thorough And he was sore a thirst Iosephus and Ambrose thinke that god strake Samson with thirst bycause he attributed the victory vnto himselfe and not vnto God I sayth hee with the iaw of an asse haue slaine a thousande men He sayth not Iosephus Ambrose Why Samson was vexed with thirste God hath slayne neyther erecteth he an altare or monumente vnto God nor maketh anye sacrifice and therfore is he afflicted with thirste For god would haue him to vnderstand that he was a mā would also haue him to know by whose benefite he had obteined the victory This say they but bicause those thinges which they alledge are not of the holy Scriptures therefore I do not geue credite vnto them Moreouer let vs note that in the old Testament very manye places haue theyr names geuen them of the benefites of God For they would haue the goodnes of God kept in memory for thē that should come after that they also should hope that by the same meanes they should be holpen as they fee theyr fathers in times past were holpen of God For whych selfe same cause the hebrewes were commaunded to enstructe and teache theyr children of the benefites bestowed on them by god Wherefore they instructed theyr posterity not onely by words but also by such tokens and monumentes as by some certayne sacramentes Wherefore the thirste of Samson as farre as I iudge was not a punishment for sinne which he had committed but a certain caution or prohibition that he should not sinne He might in deede by reason of ouermuch labour naturally thirste but god woulde haue him remember that in so greate fortune he was mortal He had slayne many but herin was the daunger least he also should haue
holily yet they cannot satisfy the people And so much of this question 31 After him was Sangar the sonne of Anath and he smote of the Philistians .600 men with the goade of an oxe he also saued Israel What this Sangar was or of what tribe or family the holy scripture doth not declare But this coniecture is very likely that when the Hebrues had a long tyme liued in peace vnder Ehud as sone as he was dead the Philistiās began to vexe them Wherfore Sangar being stirred vp by God defended the people from cōming again into subiection vnder the Philistians And among other victories of the which I think ther wer very many this is chiefly mēcioned as a miraculous wonderful victory The Hebrues think that this notable act of this Sangar happened in the time of the oppression vnder Iabin But thei bring no reasons why they should so thinke Farther Iosephus by the holy scriptures it appeareth not how many yeres the Hebrues wer kept by this Iudge yet by Iosephus we may know that he fought for the Israelites but onely one yere That which we translate wyth the goade of an Oxe the Grecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with the foote or staffe of a plow The comon translation in latin hath with the plow share Augustine Augustine as it appeareth by his questions on this place redeth beside calues of the kyne Which clause semeth to haue no sense in it And he iudgeth that this Sangar in this murther of the Philistians slew peraduēture many oxen which ar called calues And he addeth that the Egiptians vsed in his time to call all kind of oxen of what age soeuer they wer by the name of calues As we saith he cal Chickens all vniuersally as many as ar cōprehended vnder the kind of hens with out any difference of yeares and age In the meane time he confesseth that it is not so in the Hebrue he hath saide truly for in the Hebrue bibles we read Melamed Which woord is deriued of this verbe Lamad And that verbe in the cōiugation Kal is to learn but in the cōiugation Pihel it is to teach Wherfore Melamed might be turned a teacher of Oxen Kimhi namely to be that instrumēt wherby Oxen in plowing ar guided And least we should doubt what it is Kimhi writeth that it is a rod or a staffe in the end or top wherof ther is fastened a prick And the Chaldey paraphrast testifieth the same which in steede of the word hath put this word Perasch that word signifieth to prick Wherfore it is an instrumēt whereby oxen in plowing ar pricked Wherfore the word Peraschim signifieth horsmen of spurres wherby horses are by the riders vpon them pricked And thus much by the way The old writers thinke that in this place is vsed the figure Synechdoche as though Sangar did not alone kil so great a number of Philistians but that hee wyth other rusticall men fought agaynste them whyche rusticall men were armed with no other kinde of weapons than with goades of Oxen. In deede I know that the holy scriptures many times do admit chaūge of numbers which whither in this place it be to be receaued I do very much doubt Yea if I should speake the truth as it is I thinke the contrary forasmuch as in this present hystory me thinketh no vulgare acte is set foorth but rather a wonder or myracle But howsoeuer it be this I thinke is godlily and profitablye to be noted That any thing may serue vs for weapons when the woord of God is added A slyng and stones of a ryuer furnished Dauid nobly The iaw bone also of an Asse was a weapon to Samson and a naile to Iahel wherwith she slew Sisera And contrariwise what kind of weapōs of fence so euer we deuise vnles it be strengthened by the word of God it shal be vtterly vnprofitable and serue to no purpose The walles of Iericho which otherwise were wel fenced fell downe of their own accord Psal xxxiii and the great sword of Goliah the Giant was made to cut the throte of hys own maister Wherfore it is most truly said in the Psalmes A king is not saued by much strength and a horse is a vayne thing to saue a man But what doo we speake of weapons when as the same happeneth vnto al creatures For so long euery one of them is and abideth as the woorde of God caryeth and vpholdeth them For althings whatsoeuer they be do by that onely both abide consist Yea and the Sacramentes themselues taking away the woord of God are vtterlye nothing For what do we thinke bread wyne or water to haue by themselues which may be profitable for our saluation Augustine or serue to stirre vp or to strengthen faith Vndoubtedly nothing Wherefore Augustine hath right well sayde The word cōmeth vnto the element it is made a sacrament Wherfore in that .vi. hundred Philistians were kylled with an Oxe goade wee must beleue that the same came to passe by the cōmaundement of God by the power of his woord ¶ The .iiii. Chapter 1. ANd the children of Israel began againe to do wickedly in the sight of the Lord when Ehud was dead 2 And the Lord sold them into the hand of Iabin king of Chanaan which raygned in Hazor whose captain of warre was called Sisera which dwelt in Hazoreth of the Gentyles The cause of the oppression of the Israelites is mencioned namely bicause when Ehud was dead they began to do euil that is to sinne They abused therfore the quietnes and tranquillity of the foure score yeares in which they lyued peaceably vnder their Iudge neither declined they onely from the right waye but also they increased in syn This is the nature of carnal men that by prosperytie they are not made the better but farrs woorser VVhen Ehud was dead It cannot be told how easily the people fal from the right way when as holy Princes are also remoued from the same Wherefore that is not vnworthely to be counted a most grieuous plague when the pyllers both of the Church and also of the publike wealth are taken awaye There is no mention made of the death of Sanger But what should be the cause why there is no mention made of the death of Sangar wee cannot easily tel The Hebrue interpreters saye that it therefore happened bycause he continued but a litle time and for that cause is scarcely coūted among the Iudges nether was the deliuery which by him happened perfect which is in the next chapter by expresse wordes declared Farther it is in dede sayd of hym that he saued Israel but it is not added as it is of Othoniel and Ehud that the land was any yeares at rest vnder hym And God sold them When al thinges seme vnto the vngodly to be in quiet and at rest and that they thinke that on no syde anye hurt or euyll can happen vnto them
they seme not to thinke euill whiche referre thinges to an absolute power and not to an ordinary or definite power But how it is sayde that Sisera should be solde into the hande of a woman we shal not nede nowe by many wordes to declare and for as much as we haue before hearde this selfe same worde and howe ryghtly it agreeth with God is there expounded This onely will I adde that he was nowe solde of GOD to him to whome before God had solde the Israelites and it is sayd that he shal be solde into the hande of a woman whiche should haue power and myght to kyll him for he was killed by Iael as a litle afterward shal be declared 10 And Barac gathered together Zebulon and Nepthalim in Kedes and he went vpon his feete with ten thousand men Deborah also went vp with him 11 Nowe Heber the Kenite whiche was of the children of Hobab the Father in lawe of Moses was departed from Cain and pitched hys tente euen to Elon in Zaananuin whiche is in Kedes 12 And they shewed Sisera that Barac the sonne of Abinoam was gone vp to mount Thabor 13 And Sisera gathered together all hys chariots euen nine hundreth chariots of yron and all the people that were with hym from Harozeth of the gentles vnto the riuer Kisyn It is before shewed by what meanes Barac gathered his men together namely by an oration of much likelyhood and of muche efficacy whiche was of so great strength with these tribes The counsels of men are so efficacy as the predestinacion of God hath or deyned that there came of them ten thousand men vnto him neither would God as it appeareth by the wordes of Deborah haue any more Hereby we see that the Counsels and wordes of men are so farreforth fruitfull as the predestination or will of GOD hath before appoynted Wherefore Luke in the Actes of the Apostles feared not to write And they beleued as many as were ordeyned to euerlastyng lyfe Some translate this Hebrew worde Bergeliu footemen and others after hym But as for that matter we wyll not muche contend bycause if they followed the feete of Barac it is a token that they also were footemen neyther were the Israelites wonte to be of any great force on horsebacke for as they were by GOD forbidden to kepe any greate number of Horses And when they should go vp the mounte thoughe they had ben horsemen they could not haue ben so apte in those places Farther this also maketh with it for strayght way is vsed the same kynde of speach when Sisera lept out of his chariot would haue fled away on foote But therof we will speake in his place Deborah also went vp with hym It was before sayde that she went with Barac vnto Kades but bycause he should lede hys host from Kades to the mount it is properly sayd that she nowe also went vp together with the Souldiers that were collected And there was no small fayth both in the Captaynes and also in the Souldiers whiche durste take suche enterprises in hande beyng so weake and fewe in number But fayth seeth those thynges which appeare not to the eyes of the body Helizeus the Prophete once prayed that the eyes of the lad whiche was with hym myght be opened to see the wonderfull number of aungels whiche very valiantly fought for hym agaynst hys enemyes And therfore as many of vs as do beleue in Christ when we are in daungers ought by constant fayth to take holde of that helpe whiche God hath prepared for vs althoughe with our eyes we see it not The thynges whiche are nowe by a Parenthesis declared of the Kenite are therefore in the history by anticipation set forth that those thynges maye the easiyer be vnderstand which afterward shal be spoken of Sisara that was killed by Iahell This Heber the husband of Iahell was of the posteritie of Hobab the father in lawe of Moses of whome we haue aboundantly spoken before Why the family of Iethro were called Kenites But of this place we learne why they were called Kenites For Cain was the name of their famely but thys Heber dwelled a parte from hys kynsemen neither remayned he any longer amonge them For the rest as it is wrytten in the 1. chap of thys booke departed from the Citie of Iericho followed Othoniell and lyued in the desert together with the children of Israell Why Heber departed from his kinsfolkes But Heber of whome it is nowe written went to the borders of Zabulon and Nepthalim and pitched his tente nere to Cedes But what was the cause of hys departure from hys brethren it is not presently wrytten But we knowe that Loth and Abraham by reason of the aboundance of cattell and want of Pastor departed one from an other and seyng the same myght easly happen vnto the Kenites it is not vnlykely but that they were vpon the lyke occasion separated Thys worde Tseenim if we maye beleue the Chaldey Paraprhast signifieth ditches full of water The Rechabites were Kenites with whiche that place peraduenture abounded It is no meruayle that the family whiche that place peraduenture abounded It is no meruayle that the family of the Kenites dwelled in tentes for so muche as the Rechabites whiche came of them had no where any fyrme abydyng places and that was wont to be the manner almost of all shepeheardes to followe Pastors that be plentyfull in what place so euer they be And thys worde Acilun signifieth sometymes an oke and sometymes a playnefielde The Chaldey Paraphrast turneth it a playnefielde but it myght be that there was some notable oke or groue of okes in it It was shewed vnto Sisera onely howe Barac had gathered together an host and tolde hym that Deborah the Prophetesse of God was there bycause that all men had a respecte vnto them at whiche was the Captayne of the hoste And though a woman were theyr firste counseller of this enterprise yet there is nothyng shewed hym of her for the thynges whiche are done by women are wont for the moste parte to be referred vnto men Neither had the Ethnikes peraduenture any regarde to the gyfte of Prophesye wherewith Deborah was endewed What number of Souldiers Sisera had it is not in thys place expressed onely there is mention made of nyne hundreth Chariottes of yron Iosephus But Iosephus testifyeth as we haue before sayde that the Chananites had 300000. footemen 10000. horsemen and lastly 3000. Charlottes And in that the historye now maketh mencion onely of 900. Augustine it is to be vnderstande of hooked and yron chariots which interpretaciō Augustine in his questiōs on this place followeth Farther Iosephus addeth that this Sisera by the commaundement of Iabin hys kyng directed this host vnto mount Thabor or Ithabyrius 14 Thē Deborah said vnto Barac vp for this is the day wherin the Lord hath deliuered Sisera into thine hand Is not the Lord gone out before
the composition she maketh the cōclusiō with the helpe of Lord beginneth the next clause with the self same wordes as doth Virgill Virgil. O ye Periedes do ye these noble thynges to Gallus to Gallus I say whose loue doth dayly so much increase towardes me What is to be iudged of cursinges bannynges We haue at large before handled the place of cursinges wherfore now I wyll not speake much of it The Summe is That it is not lawfull for a man to curse any mā for the satisfieng of his owne anger For when our own matters are in hand we must loue our enemies we must blesse thē which curse vs. But when God doth somtimes certainely make manifest that he will haue some destroyed they whiche are so admonished of his wil can not but allow it for by the spirite wherw t they are inspired they wil also the same thing the God wil. And after this maner Dauid other Prophetes burst forth oftētymes into cursinges of the enemies of God whiche selfe same men for all that as they were men by naturall compassion whiche is not vicious were not a litle sory for the destruction of the enemies of God So Samuel Dauid Ieremy yea our sauiour himself wept lamēted the fall of vngodly mē Neither is it to be doubted but the dutyes of this kind were very acceptable to God for as much is they procede from charity Howbeit when we see some men cruelly to rage agaynste the godly men and Gospell of God it is lawfull in that case to praye that either theyr will may be chaunged or theyr strength confounded that they shoulde not accomplyshe all the things which they appoint to do Which things if they can not be obtained this is at the least to be prayd for the God will geue vs strength myght to suffer all such things which may aduāce his honor glory And we must diligētly weigh that this curse was therfore stirred vp agaynst the citie Meroz bycause they denyed to helpe the people of god What thē is prepared for those which do not onely not helpe the seruauntes of Christe but persecute grieue and cruelly vexe them Farther we must marke that it is sayd these came not to helpe the Lord as though God neded theyr ayde and that coulde not be as touchyng hym selfe howbeit God in hys people wanteth helpe and in the members of Christ when they are vexed Christ himselfe is vexed Wherfore he will say in the last day of iudgement I was hungry and ye fed me Math. 25. I was thirsty and ye gaue me drinke c. Wherfore let vs hereby learne to obey whē God calleth vs as did the Israelites whiche are commended of Deborah neither neglected they to take in hande the battayle Let vs learne also to helpe those that are in nede especially when they followe theyr vocation 24 Iahell the wife of Heber the Kenite shal be blessed aboue other women aboue women shall she be blessed in tentes When she had cursed the wicked Citie by a contrary phrase she addeth a good prayer as the City Meroz was worthy to be cursed so of the contrary was Iahel to be commended Christ in the last daye of Iudgement wyll not onely saye Come ye blessed of my Father but on the contrary parte he wyll adde Go ye cursed Here is in hys place a parte of the saluation of the aungell Mary as it is described in Luke Blessed art thou aboue women Whiche clause is here twise put for the greater mouing But in that in this repetitiō it is added In tentes it may be thus interpreted For this cause let this woman be praysed bycause she dwelleth in tentes So that by a wonderfull compendiousnesse of one worde the slaying of Sisera is noted which happened not in the campes but was done in the tente Or els we may say that Iahell is to be praysed aboue other womē dwellyng in tentes For the family of the Kenites dwelled not in houses but in tentes Wherefore she is praysed aboue all the women Kenites which are signified by this worde tentes 25 He asked water and she gaue him milke she offred him butter in a cup of the mighty Iahel is here praysed for her prudence and strength For what vertues Iahell is praysed but the mother of these vertues is fayth It was prudence to call the enemy vnto her handsomely to couer hym and to geue him milke to drynke Also to finde out a hammer and a nayle and to chose out his hed among the rest of the members whiche she would strike and among the partes of the hed to smite thorough the temples Her might and strength is hereby knowen bycause a woman durst enterprise suche a notable acte and feared not to assayle such and so greate a Captayne but had a full confidence that she notwithstandyng that she was a woman should be able to kyll hym Peraduenture thou wilt saye the Scripture maketh no mencion here of fayth I graunte that it doth not by expresse wordes but when it is sayd she shal be blessed or praysed her fayth is noted For we be al by nature the children of wrath neither are any blessed with faythfull Abraham but by fayth as the Epistle to the Galathians testifieth He asked water and she gaue him milke That he might the easelyer and soner fall on sleepe Why menciō is made of butter this as some say is the cause bycause out of that milke the butter was not yet cherned And in dede of that kind of milke a mā may drinke a great draught for as much as beside the quenchyng of thirst it hath also a certaine swetenesse She vsed the cup of noble men Whiche namely was a very great one For noble mē wer wont to drinke out of large and wide cuppes Cicero Cicero also agaynst Anthony sayeth If so be that it had happened in the Supper tyme among thy greate cuppes who woulde not count it filthy c. Yea and they were wonte in bāquets of noble mē at the latter end to bring forth great cuppes Wherfore this witty woman to the end she would prouoke him to drinke a very depe drought vsed a cup apte for the fame Kimbi R. D. Kimhi expoundeth these thinges as thoughe she gaue him not onely drinke but meate also For he thinketh that when he had dronke the woman did set butter before him to eate Whiche exposition if we receaue we must then put out this word cup whē as that is vsed for drinke and not for meate vnlesse by the maner of a cup we vnderstand such a kynde of vessell wherin meate also is wont to be put 26 She put her hand to the nayle and her right hand to the workemās hammer with the hammer smote she Sisera she smote of his head wounded him and persed his temple 27 He was bowed down betwene her feete he fell downe he slept betwene her feete he bowed hymselfe and
this .300 yeares and Balac though he were a mighty Prince and other also neuer required it againe wherfore then doest thou demaund it againe especiallye seing we haue had it so long time That which we translate Art thou better in Hebrue it is Tob tob For bicause they want the comparatiue degree they vse in steede of it a repeticion of the positiue degree Why Balac fought agaynst the Israelites Balac of whom he speaketh was he which hired Bileam to cursse the Iewes And when he fought against the Israelites he did not therefore fight bicause he would wrest from them that land this was onely his entent that they shoulde not enter into his borders Hesbon Hesbon was the kingly Citye of Sihon There dwelled Israell and in all her townes .300 yeares and now at the last demaundest thou it agayne If a man wyl count the number of the yeares euen to this time he shall not fullye finde .300 yeares but onely .270 But so vse they to doo which prescribe any thing by time to adde somwhat aboue the iust number Although the scripture also is wont in supputacions many times to follow the greater number And .270 yeares come nere vnto .300 yeares then to .200 yeares And for that cause it seemeth that the number should be put whole Wherfore Iiphtah concludeth after this maner I haue not offended thee Bicause thou art the occasion of the warre and haue shewed thee my reasons now resteth to put the matter in Gods hand he wyll iudge best Thys was the message of Iiphtah We must fyrst entreate by messengers before we go to weapons Titus Liuius This Oration as farre as it appeareth pertaineth vnto the iudicial kynde and entreateth of possession and the reasons are layde foorth But nowe let vs marke that Iiphtah before he moueth battail sendeth messengers before That is a custome verye laudable For Titus Liuius writeth in his first booke that it was the maner of Rome that before warre was proclaymed againste their enemies messengers were sent to complaine of the iniuries and to require againe the thinges taken away And if by their message they nothing profited they returned vnto the Senate who vnderstanding the matter proclaimed war by the publike assent For wise men iudged it not best rashlye and sodainlye to fall to warres So Iiphtah though he were a warlike and valiant man yet woulde he gouerne the matter wisely and moderatlye For he was not so light brained as many now adayes are who firste prepare them selues to battaile and make a bragging before any man know that there is any warre proclaimed God thus ordained in the .27 chap. of Deut. when thou shalt come to any Citye thou shalt firste offer peace So Iiphtah assayeth firste to compose the matter by woords before he goeth to hand strokes The king of Ammon alledgeth a cause in dede but it is but a fained cause for first it was not the laÌ„d of Ammon but of Moab and the Amorhites draue them out as the second chap. of Deut. testifieth For Israel had none of their landes For God had before said that he woulde geue nothing vnto the Israelites of that which pertained either to the Edomites or to the Ammonites or to the Moabites and when they offred no wrong vnto anye man Sihon the king of the Amorhites pursued them with an host and assayed to destroy them but God gaue the victory wherin both Sihon was slain and his kingdome came to the Israelites Wherfore it can not seme that they did wrong vnto the Ammonites for that land at that time longed to the Amorhites which they before had taken away from the Moabites Whither the Israelites sent messengers vnto the Moabites or no. But in this place ariseth a doubt for it is written that the Israelites sent messengers vnto the Moabites and that is not found in the .21 chap. of Numb The Hebrue interpreters say that that may be gathered out of the .2 chap. of Deutr. where it is after this sorte written I sent messengers vnto Sihon the king of the Amorhites with woordes of peace saying Let vs passe throughe thy lande and we wil go by the high way we wil not decline neither to the right hande nor to the leaft Sel vs meate for money for to eate geue vs water for money to drink Onely geue vs leaue to passe through as did the children of Esau which dwell in Seir and the Moabites which dwel in Arre Ther are three principal pointes in this message What wer the chief points of I phtahs meâ—sage for first Iiphtah answereth that he possesseth this land by the right of war secondly by gift lastlye by prescription I thinke it good to examine these thinges singularly and aparte ¶ Of things whych are taken by the ryght of warres AS touching the first we learne that it may be that some thing may be claymed by the right of warre which maye be confirmed both by mans lawes and by the lawes of God But I wyl begyn with mans lawes In the Digestes de captiuis et postliminio reuersis in the law Postliminium Postliminium a law by 〈…〉 we receaue agayn 〈◊〉 â—hichâ— we lostâ— in warres The thinges that we haue lost in war or in affaires of war if we afterward recouer the same again we shal possesse them by the law Postliminium For so long as they are not recouered they are possessed of our enemies And thys ryghte is towarde those whyche are declared to bee enemyes But suche were declared to bee enemies against whom the people of Rome publikelye proclaimed warre or they which publikely prohibited warre against the people of Rome as it is had in the same title in the law Hostes For Pirates or theues cannot by this meanes attaine to be owners or possesse any thing by the law of warre For warre ought to be made to the ende to attaine something by the right of warre And in the Digestes de acquirendo rerum dominio in the lawe Naturale paragrapho the last Such thinges as are taken from enemies by the common law of all men agreing vnto naturall reason are straightwaye made theirs which take them And thus the lawes of man as touching this thing are very manifest So is it also by the lawes of God Abraham as it manifestlye appeareth in the booke of Genesis the .14 chap. made warre against the .v. kinges whiche had led away Lot prisoner The battaile being finished theyr praye came into the handes and power of Abraham which maye easelye bee proued bicause of that pray he gaue tithes vnto Melchisedech But it had not bene lawfull for him to haue geuen tithes of an other mans goods therfore they wer his own of which he gaue Wherfore we must beleue that that pray was truelye in his possession For in that he gaue it to the king of Sodom it was of his mere liberality for he was not therunto compelled by the law I coulde make mencion what
Gates and walles of cities shoulde not be violated 227 Gedeon refused to be king 2 Gelousy may be in good men 204. b Generall worde proued the particuler or species doth not alwaies fol. 272. b Genesis booke what it entreateth of 1 Gentle aunswer asswageth anger 141. b Gentlenes praeposterus 101. b Gedeon of the tribe of Manasses 114 Gedeon was beautiful 145. b Gedeon why he had his sonne kill the kinges of the Madianites 146 Gedeon refuseth to be king 147 Gedeons fall 150 Gedeon sinneth â— wayes 151. b Gedeon whether he wer saued 155 Giftes of God are not bounde to the estates or conditions of men 251 Giftes of God some remaine and some are taken away after sinne 226. b Giftes of free grace common to the godly and vngodly 134 Gifts in way of reward 188 Gifts may be reuoked 188. b Gifts when they may only be reuoked 199. b Giuing vnhonestlye is vnlawfull 231. b Gilgal where it lieth 59. b Gilgal a religious place 82. b Gilead 173 Gilty persoÌ„s it is not ignominious to slay them 146 Gyauntes names inscripture and their originall 15. b Glasse of the deuine essence 68. b Gladnes described 142 Glory may be desired the matter ende therof 97 Glories desire is mother of enuyt 143 God what he is 121. b God author of histories 3. b God taketh tities and surnames of his benefites bestowed 59. b God appointeth maiestrates 25â— God ruleth in other Maiestrates when 149. b God is the distributer of kingdoms 187. b God calling anye man to office geueth him habilitie to execute the same 71. b God was king of the Israelites 1. b. 2. God reioyceth not in bloud 194. b God is bound to no maÌ„ to geue his grace vnto him but is free 167 God is not bound to his lawes 4. b God may do against his lawes wheÌ„ he list 93 God chaungeth not 175 God changeth not his mind 33. b God when he repenteth is not chaÌ„ged 72 God whether he bee the cause of sinne 78 God deliuered the Israelites to their enemies 70. b. God punisheth sins by sins 24. 8. b. Gods operatioÌ„ in bringing sinne to light 166. b God beholdeth not Idols mens doinges but worketh together with them 78. b God instilleth no new malice 79. b God may we not feele in al thinges 129 God is to bee imitated of Christen men 249. b God can doo many thinges that he wil not 97. b God saith he will do that he wil do and contrary 174. b God how he intermedleth and vseth our corruptioÌ„ by his gouernment 167 God punisheth his owne and beareth with straungers 80. b God whether he be without a bodye 121 God how he may be sen of men 118 God neuer fayleth them that obey him following their vocatioÌ„ 83 b God wyl be worshipped as he hath commaunded 1. 1. b God sendeth som dreames but not all 138 God forgiueth synnes but doth not by and by restore the thynges taked away 65. b Gods helpe is not to bee dispayred of though it be deferred 92. b Gods grace is in degrees 167. b Gods of the sea worshipped 234. b Godly vngodly haue many times like succes 236 Godly to make peace with the vngodly whether it be lawful 99 Godlye men flye vnto god in ouerthrowes 271. b Godly to ioyne power with the vngodly whether it be lawful 99. b Golden age of the Israelites 2. b Good age what 155 Good intent 152 Good workes what they requyre 153 Good workes are so acceptable to God he rewardeth them 72 Good workes morall 72 Good workes must not be without faith no more then a body wythout a soule 242 Good workes in hope of reward lawfull or vnlawfull 23. b Goods wast with droÌ„keÌ„nes 164. b Gospell and law is the sum of the Scripture 1 Gospell promises 175. b Gouernment of god whether it be excluded by humane maiestrates 149. b Grace god would haue it knowen 182 Grace of God whether we can resist 167. b Grace of god why it worketh not alike alwayes in vs. 167. b Grapes gathering with wantonnes 168 Gregory deceiued 90 Gregories error 56 Gregory thought it absurd that the Pope should be aboue the Emperour 147. b Griefe described and deuided into his braunches 142 Grosnes oft in Princes 82 Groues to worship Gods in 77 Groues about Idols 123 Ground of all impiety and folye is security 246. b Guile or deceit handled 84 Guile good and bad 84. b Guile to breake an othe 282. b H HAbituall intent 153 Heresy defined 58. b Heresy of the Marcians 58. b Heretikes if they may be suffred among christians 58. b Heretikes how they must be ordered 61. b Heretikes ought men to kepe faith with 86 Hand bredth measure 16. b Hand maiden cannot by the Romain lawes be a concubine 154. b Hangmen Hebrewes had none 146 Harlots how daungerous 228. b Harlot differed from a concubine 154 Harlots are not to be suffered in a city 230. b Harlots are not rapt though they they be had away with violence 283. b Harlots son a iudg in Israel 176. b Harpers 102 Harte or minde and body or outward vesture to worshippe God with 49 Hate of enemies not permitted to vnperfect 31 Head of the church who 241 Head of the whole church caÌ„not the bishop of Rome be nor none els there 148. b Heades couered in token that they haue authority aboue them 93 Heads of captaines ouercumde cut of and presented to the victors 141 Heare growing or clipping 201. b Hebrues sinned three wayes 77 Hebrues vsed the superstition of the Egiptians 122. b Hebrew wordes is none in the Latine churche but such as came by the Grekes 41. b Hebron called Kiriath Arba. 14 b Hebron a city of refuge 18 Helizeus delighted in musike 102. b Helpe at Infidels handes may not be desired 99. b Helpe of God may we not dispayre of 92. b Helpes humain are not to be despised 97 Helping of the Lord. 110 Helth lesse estemed then profit 174 Hems of the Hebrewes 47. b Hercules praise 29 Herod eaten of lice 13 Hesron called also Iephuna 18. b Heauines described 142 Hypocrates of factors 274 History defined 3 History praised 3. b Histories fruite 235. 288. b Holidaies dauncing 287. b Holidaies bestowing 288 Holy ghost is iii. waies in meÌ„ 190. b Honour due to parentes 214. 212. b Honour defined 157. b. How it is the reward of vertues 158 Honestye is the sure foundation of amity 166. b Honest and iuste thinges are to bee done although they be not expresly commaunded in the worde of God 250 Hooring what it signifieth 151 Hops bytter become swete beyng stiept in water 161. b Hope described 142 Hope is a meane betwene securitye and desperation and springeth thereof 246. b Hooredome handled 229 Hooredome punished 4 Hornets of dead Ashes 218 Hospitality 4 Hospitality praised 251 Hospitalitiâ—s lawes broken 100. b more of them 101 Hoste cruell Busiris 252. b Houres of the day among the Elders 277. b House of euerye