place and let the drie land appeare And it was so done †And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good †And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done †And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good †And there was euening morning that made the third day †Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares †to shine in the firmament of heauen to giue light vpon the earth And it was so done †And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres †And he set them in the firmament of heauen to shine vpon the earth †and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good †And there was euening and morning that made the fourth day †God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen †And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good †And he “ blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth †And there was euening morning that made the fifth day †God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done †And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good †and he said “ Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth †And God created man to his owne image to the image of God he created him male female he created them †And God blessed them and saith “ Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth †And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate †and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done †And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. In the beginning Holie Moyses telleth what was done in the beginning of the world and so forward euen til his owne time writing aboue two thousand and foure hundreth yeares after the beginning Al which being incomprehensible by humaine witte or discourse he knew partly by Reuelations from God for he had the gyft of Prophecie in most excellent sorte partly by Traditions from his elders who lerned of their fathers For vntil that time the Church had only Traditions of such things as were reueled to special men wherby we see the great authoritie of Traditions before there were Scriptures And since Scriptures were written they are also necessarie for three special reasons First for that we are only assured by Tradition of the Church that those bookes are in dede holie Scriptures which are so accounted and not by the Scripture it selfe for that were to proue the same by the same vntil we be assured of some part that proueth some other partes And this made S. Augustin to say plainly that he could not beleue the Gospel except the Church told him vvhich is the Gospel Secondly holie Scriptures being once knowen to be the word of God and so of most eminent authoritie of al writings in the world as S. Augustin S. Ierome al other Fathers agree yet for the true vnderstanding of the same both the Scripture it selfe and the ancient Fathers remitte vs to the Church namely to those in the Church that are appointed by Gods ordinance in the high place that he hath chosen VVhich were the High Priests in the old Testament as appeareth Deut. 17. Mat. 23. Ioan. 11. And in the new Testament S. Peter and his Successors for whom Christ prayed that his faith should not faile and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture the Scripture and Fathers do likewise remitte vs to Traditions and to the iudgement and testimonie of the Church Christ saying to his Apostles he that heareth you heareth me The Apostles doubted not to say It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions vvhich they had lerned whether it were by word or by his Epistle 1. In the beginning God made heauen and earth Al writers ancient and later find such difficulties in these first chapters that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes as the letter may seme to sound but expound al allegorically as that by the waters aboue the firmament should be vnderstood the blessed Angels by the waters vnder the firmament wicked spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written shortly after his conuersion when he could not find as he desired a good and probable sense agreable to the wordes in their proper signification expounded them mystically but afterwards in his other bookes de Genesi ad literam he gratfully acknowledgeth that God had geuen him further sight therin and that now he supposed he could interprete al according to the proper signification of the wordes yet so that he durst not nor would not addict him selfe to one sense but that he was readie to imbrace an other lest by sticking to his owne iudgement he might faile So likewise S. Basil S. Chrisostom S. Ambrose S. Ierome S. Bede and other greatest
him as alwaies vndefiled and a true seruant of God though his father Thare and his brother Nachor sometimes serued strange goddes Iosue 24. but were reclamed and the whole familie as S. Augustin proueth lib. 16. c. 13. de ciuit was persecuted by the Chaldees VVherupon Thare leauing Chaldea brought Abraham Lot and Sarai so farre as Haran in Mesopotamia Gen. 11. whither also Nachor repaired afterwards and there made his habitation as appeareth Gen. 24. But Abraham vvas sooner and more specially persecuted in Chaldea as Iosephus testifieth li. 1. Antiq. for his clere and publique profession of one God Creator of al things and that by his only goodnes and not by mens ovvne povver happines is attained Further Suidas vocab Abraham vvriteth that at the age of 14. yeares he admonished his father not for lucre sake to seduce men by vvorshipping images of false goddes auouching that there is no other but the celestical God maker of the whole world In vvhich sincere profession hovv he alvvaies perseuered is often testified and needles here to be repeted Also Sem Sale and Heber his proper ancesters the ninth seuenth and sixth in right line before him were al holie men and liued al Abrahams time much of Isaachs and part of Iacobs dayes Likevvise Melchisedech King and Priest a distinct person of an other lineage as vve suppose from Sem liued in the beginning of this age Al which being renowmed men had great troupes or rather countries which with them serued the only true God VVherof we haue example in that Abraham being but a stranger in Chanaan vpon a suddaine exploite Gen. 14. made readie of the seruants borne in his house three hundreth and eighteene wel appointed men of armes al of the same religion for shortly after they were al circumcised Gen. 17. yet was king Melchisedech of more power and authority then he And the other here mentioned except his elder brother Nachor and his nephevv Lot vvere his ovvne direct progenitors and by likelihood more potent Againe from Abraham the succession held on right to Aaron and Moyses and the vvhole people of Israel vvhich vvith them passed out of Aegypt through the redde sea But in the meane time diuers also of Abrahams kindred and seede brake of from this communitie and fel to idolatrie For albeit Lot his brothers sonne perseuered in the true seruice of God yet Lots sonnes Moab and Ammon at least the Moabites and Ammonites two nations that came of them Gen. 19. were infidels and idolaters Likewise though Nachor and Bathuel Nachors sonne continued henceforth in true faith and religion yet Laban the same Bathuels sonne had false goddes vvhich Rachel tooke away Gen 31 But true religion being not wholly extinguished in these families both Isaachs wife Rebecca and Iacobs wiues Lia and Rachel with their handmaides Bala and Zelpha either beleued rightly or were more easily brought to true beleefe and seruice of God Ismael Abrahams first sonne was in his youth euel disposed Gen. 21. and for endeuoring to corrupt Isaac vvhich S. Paul calleth persecution was together with his mother Agar cast out of Abrahams house yet prospered in the desert had twelue sonnes dukes sometimes visited his father and together with Isaac buried him Gen. 25. And at the age of 137. yeares died and was put to his people that is to others like himself good or euil Abraham also separated his other sonnes begotten of Cetura v. 6. from Isaac to whom only and not to any other the promised land of Chanaan and other more special blessings pertained Of these last sonnes came the people of Madianites who kept some resemblance with the people of God in religion and therin prefigured heretikes that descend from Catholique race but falling to schisme heresie doe not participate eternal enheritance with the spiritual children of God as S. Augustin teaceth q. 70. in Gen. In like sorte of the two sonnes of Isaac onlie Iacob had the spiritual blessing and enheritance therto belonging Gen. 27. Esau though prophane in maners selling his birthright Gen. 25. v. 32 which waâ— aspâ—ritual turisdiction wherin he was a figure of the reprobate yet it semeth he kept the true faith Gen. 35. v. vlt. But whether he did or no sure it is Iob who is probably thought to be of his race Gen. 36. was a most holie man and a rare example of vertue But the posterities of them both and al the progentes of Ismael and of Abrahams other sonnes by Cetura sooner or later â—â—l to infidelitie and idolatrie In other nations of the world stil new goddes and goddeses were multiplied vpon euerie occasion As S. Augustin li. 18. de ciuit recounteth diuers Al which notwithstanding the true Church and citie of God continued most visible and notorious yea with meruelous increase especially after they were more hated and afflicted in Aegypt Exo. 1. VVhither they were brought by the strange and special prouidence of God more strangely preserued and most miraculously deliuered from thence Much more the Church of Christ wherof this was a shadow and figure hath benne and shal be euer most visible from the first foundation therof to the worlds end For besides the promises and predictions in the new Testament al the Scriptures also of the old which fortel Christ do withal forshew his Church Totum quod annunciatur de Christo saieth S. Augustin de vnitate Eccles c. 2. caput corpus est Al that is spoken of Christ is of the head and the bodie The head is the onlie begotten Iesus Christ the Sonne of the liuing God he the Sauiour of the bodie His bodie the Church Againe c. 4. Totus Christus caput corpus est VVhole Christ is the head and the bodie The head the onlie begotten Sonne of God and the bodie his Church the bridgrome and bride tvvo in one flesh Yea for no other cause saieth he li. de catech rud c. 3. were al those things written before the coming of our Lord which we read in holie Scriptures but that his coming might be commended and the future Church prefigured that is the people of God through out al nations which is his bodie The same doth S. Paul teach vs not only saying Gal. 3. The law was our pedagogue or conductor to Christ but also 1. Cor. 12. that as the natural bodie is one and hath manie members and al the members of the bodie wheras they be manie yet are one bodie so also Christ And Coloss 1. that Christs bodie is the Church As therfore the great blessing of redemption and saluation was promised in Christ Gen. 12. c. so it was withal expressed that al nations and kindreds of the earth should be partakers therof yea so innumerable as the dust of the earth the starres of heauen and sandes of the sea VVhich S. Paule saieth Rom. 9. is not ment of Abrahams natural children but
wife thou shalt not reueale because it is the turpitude of thy brother †The turpitude of thy wife and her daughter thou shalt not reueale Her sonnes daughter and her daughters daughter thou shalt not take to reueale her ignominie because they are her flesh and such copulation is incest †Thou shalt not take thy wiues sister for an harlote to vexe her withal neither shalt thou reueale her turpitude whiles she is yet liuing †To a woman hauing her flowers thou shalt not approch neither shalt thou reueale her turpitude †With thy neighbours wife thou shalt not companie nor be polluted with commixtion of seede †Of thy seede thou shalt not geue to be consecrated to the idol Moloch nor pollute the name of thy God I the Lord. †Companie not with mankind as with womankind because it is abomination †With no beast shalt thou companie neither shalt thou be polluted with it A woman shal not lie downe to a beast nor companie with it because it is an hainous fact †Neither be ye polluted in anie of the thinges wherwith al the nations haue bene contaminated which I wil cast out before your sight †and wherwith the land is polluted whose abominations I wil visite that it vomite out the inhabitants therof †Keepe my ordinances and iudgements and doe not any of these abominations as wel the same countrieman as the stranger that seiourneth with you †For al these execrable thinges did the inhabitants of the land that haue bene before you and haue polluted it †Beware therfore lest in like maner it vomite out you also when you shal doe the like thinges as it vomited out the nation that was before you †Euerie soule that shal doe anie of these abominations shal perish from the middes of his people †Keepe my commandements Doe not the thinges which they haue done that haue bene before you and be not polluted in them I the Lord your God ANNOTATIONS CHAP. XVIII 6 Next of his bloud Mariage is forbid first and most strictly by the law of nature in al degrees in the right line ascending and decending both in consanguinitie and affinitie S. Paul testifying that among the heat hen no man could haue his fathers vvise And in the right line God him selfe who onlie can neuer dispensed Secondarily the first collateral degree in consanguinitie that is betwen brother and sister by one parent or by both is also vnlawful by the law of nature except in the beginning of the world when Adams children must nedes marie together God so ordayning that al mankind should be propagated by one man for of him also the first woman was made but after this beginning it was neuer allowed nor perhaps can be dispensed withal at least neuer was by anie man Though Beza li. de repudijs diuoâ—tijs and some English Bezites charge Pope Martin the fifth to haue dispensed with one that had maried his owne natural sister which is a false reporte For it was with one who hauing committed fornication with one sister afterwardes maried the other from whom he could not be separated without great scandal the pretended mariage being publike and the impediment secrete as S. Antoninus writeth par 3. sum Theol. tit 1. c. 11. But besides the right line and the first collateral degree in consanguinitie no other collateral degrees are prohibited by the law of nature but by positiue only So this present law written by Moyses forbade to marie in the first collateral degree of affinitie but the same law commanded Deut. 25. that in case a maried man died without issue his brother should marie the widow VVherby is clere that this degree and others more remote were not prohibited by the law of nature For then God would not haue made a contrarie general law in anie case for the whole nation of the Iewes his people and that vnder penaltie to be obserued which is contrarie to the qualitie of indulgence or dispensation and no such necessitie as in the beginning of the world VVherfore al protestants that say the whole law written by Moyses concerning degrees of consanguinitie and affinitie is the law of nature and so pertaineth to Christians must necessarily say also that if now a maried man die without issue his brother must marie his wife VVhich specially they denie It is also proued that this and some other degrees expressed in this place were not against the law of nature which is common to al nations commonly or easely knowne to al men by discourse of reason because no common wealth among the Gentiles did punish nor modest men forbeare or reprehend such mariages as appeareth by Laban who after he had deceiued Iacob by geuing him one sister for an other offered him also the former promised whom without difficultie of conscience he accepted Gen. 29. neither did that holie Patriareh thinke it vnlauful to keepe them both And when Iudas matched his second sonne and promised the third to the wife of his first sonne he did it according to the custome of that place time Gen. 38. And Noemi spoke according to the same custome Ruth 1. v. 11. Againe where this law forbiddeth a man to marie or companie with his wiues sister it addeth vvhiles she is liuing not prohibiting mariage when his first wife is dead Yet his wiues sister is as nere in affinitie as his brothers wife Likewise the diuersitie of punishments chap. 20. for transgression of this law either in the right line or in the first collateral degree of consanguinitie who were punished by death and for transgressing in the first collateral degree of affinitie or in the second either of consanguinitie or affinitie who had lesse punishments sheweth that the former degrees are prohibited by the law of nature and not the other for then the violation should be like sinne and punished alike Finally it is euident that certaine of these degrees are not against the law of nature by the example of holie Abraham who in and according to the law of nature maried his brothers daughter called Sarai otherwise Iescha Gen. 11. which mariage God approued by manie blessings Also Iacob maried two sisters together Two sonnes of Iudas maried the same woman successiuely And Amram Moyses father maried his aunt his fathers sister Exod. 6. v. 20. Num. 26. v. 59. VVherfore seing neither the first collateral degree in affinitie nor the second collateral in consanguinitie or affinitie is forbid by the law of nature but by positiue only and that both ceremonial and iudicial lawes of the old Testament ceassed in the New and are abrogated by Christ it resteth proued that the same bind not Christians but as they are renewed and established by the Church or Christian commonwelthes And as this is donne in temporal causes by temporal States partly by renewing and establishing the same which was in the law of Moyses as by punishing wilful
King of Iuda a 908. Zacharias the Prophet exhorted to build the Temple b 868. Zele is an indignation rising of loue b 827. Zele is necessarie in iust religious causes discretly vsed a 982. 986. 993. b 55. 126. 898. Zele of Simeon and Leui was iust but not discrete a 109. 149. 1023. Zele of Moyses against Idolaters a 244. of Phinees against fornicators a 374. b 196. 439. of Dauid to Gods publike seruice a 647. 648. b 55. 115. 126. 256. of Elias against false Prophetes a 747. of Matthathias against persecuters of the Church b 896. And of his sonnes and other Machabees in aduancing Religion b 899. c. Zele of Dauid Ezechias and Iosias aboue other Kinges in destroying idolatrie b 445. Zele of certaine Christian kinges rewarded with glorious titles a 475. Zorobabel chief Duke Iesus the Highpriest with others built an Altar a 947. and the Temple after the captiuitie a 951. b 866. Which was a figure of the Church of Christ b 868. FINIS Censura trium Theologorum Anglorum extra collegium commorantium NOS infrascripti perlecta hac veteris Testamenti versione cum Librorum Argumentis capitum cumque Annotationibus ac Recapitulationibus suis locis insertis nihil inuenimus quod Fidei Catholicae aut bonis moribus repugnet sed econtrà reperimus Translationem fidelem reliqua docta vtilia Vtpote quae exactam temporum seriem Ecclesiae Pastorum Doctrinaeque Catholicae successionem ab ipso mundi exordio deducunt obscuriora sacri textus loca elucidant haereses huius temporis argumentis ex ipso eodem textu collectis conuincunt Ecclesiae Catholicae dogmata penè omnia confirmant Ideoque summâ cum legentium vtilitate publcari posse iudicamus si ordinarijs Librorum Censoribus hoc ipsum approbare beneplacitum fuerit 1609. IOANNES WRIGHTVâ— Ecclesiae collegiatae Gloriosiss Virginis Cortracensis Decanus MATTHAEVS KELLISONVS S. Theologiae Doctor ac Professor in Vniuersitate Remensi GVILIELMVS HARISONVS S. Theologiae Doctor Omnes aliquando Sacrarum Literarum in hoc Collegio Professores You may please curteous reader to amend the more especial errors happened in this Edition by reading thus In the former volume Page 20. line 24. reade bodie c. Page 26. line 7. partitions Page 51. line 13. that blesse thee Page 57. line 29. SALEM Page 107. line 1. seing Esau Page 227. line 6. to the twelue Page 305. Adde in the margent much more in the Church of Christ Page 727. line â—4 nauie and put out moniment in the margent Page 846. line 39. reioyce that Page 910. line 40. and 41. Ioas did take Amasias c. Page 1064. line 39. how they escape manie miseries which are neuer borne line 40. birth Page 1069. line 1. nor I gaynesay In the latter volume Page 24. after the last line adde Others thinke he speaketh of that Chusi or Chusai who reported to him the death of Absalom 2. Reg. 18. v. 31. Page 268. read the foure last lines thus thirtith chapter either an other Auctor or rather the same vnder an other title and in prophetical stile vttereth like diuine sentences adding in the last chapter other excellent preceptes receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church Page 721. adde in the margent were pastors of cattle here mentioned subdued the Ammonites We haue also found some other faultes of lesse importance and feare there be more But we trust the reader may easely correct them as they occurre The cause of delay in setting forth this English Bible Anno. 1568. VVhy how it is allowed to haue holie Scriptures in vulgar tongues Scriptures being hard are not to be read of al. Manie take harme by reading holiâ— Scriptures lib. de Prescrip lib. 2 ad Gratian. c. 1. Tract 18 in Ioan. Epist 103. c. 6. Reading of Scriptures moderated Scriptures translated into diuers tongues Bibl. Sanct. lib. 4. Lib. 1. Hist c. 47 Linvvod lib. 1. A calumnious suggestion of Lutheranes VVhat part of Scriptures be most conuenient for vulgar readers â— Tim 3. â—ac 1. VVhy we translate the old Latin text More pure then the Hebrew or Greke now extant TertulliaÌ„ li. 5. cont Marcion S. Ambrose li. 3 deSpirit San. c. 11 S. Ieron li. 1. con IouiniaÌ„ in 49. Isaiae li. 20. c. 24 mora Epist dedicat ad Leandr li. 2. Doct Christ c. 14. lib. 6. Etymol c. 5. li. 1 de Diuin offic c. 12. Receiued by al Churches Turned into Greke Prefat in Iosue Al others growne out of vse S. Ierom excelled al other Doctors in translating expounding holie Scriptures His Edition free from partialitie Preferred before al other Editions by Beza Luc. 22. v. 20. Prefat Noui. Testam Anno. 1556. Luc. 1. v. 1. None yet in England allowed for sufficient VVhat is done in this Edition Preface before the nevv Testam Diuers readinges resolued vpon none leift in the margent They touched not present controuersies VVhy some vvordes are not translated into vulgar English Some Hebrew wordes not translated into Latin nor Greke li 2 Doct. Christ cap. 11. More authoritie in sacred tongues Some vvordes can not be turned into English Protestantes leaue some vvordes vntranslated Corruptions in Protestantes Translations of holie Scriptures Of purpose against Catholique doctrine Against free wil. Against Melchisedechs sacrifice And against holie Images This Edition dedicated to al that vnderstand English Christ redeemed al but al are not saued True faith first necessarie Act. 17. v. 18. Ser. 42. de Sanct. The twelue Apostles were first Reapers before they were Sowers S. Paul at first a Sower or Seminarie Apostle Pastoral cures and Apostolical missions New doctrine is falsly called the Gospel S. Aug. de vâ—â—lit crede 1. c. Mat. 15. The seduced externally conformable are punished with the authors of iniquitie Psalmo 124. Cor. 6. Grace in the new TestameÌ„t more abundant then in the old Luc. 10. Tit. 1. Both wicked workes and omission of good workes are damnable Mat. 25. 1. Cor. â—3 1. Pet. 1. Innumerable saued by Christ Apoc. 7. They are more happie that suffer persecution for the truth * Vvorthie or comparable in dignitie 2. Cor. 4. English Catholiques most happie in this age 1. Pet. 1. The due praise of Martyres and other glorious Sainctes excedeth mortal tongues Patience necessarie to the end of mans life Persecution profitable Rom 10. Heb. 10. Confession of faith before men necessarie to saluation S. Ierom. Epist ad Paulin. de omnib S. Scipt libris S. Aug. prefat in specul li. 2. dc doct christ ca. 9. li. I. de Gen. coÌ„tra Manich ca. 4. li. de catechiz rudib c. 3. 4. l. 2. qq su per Exod q. 73. li. 15. cont Faust Manich. cap. 2. li 18. ciuit ca 54. de vera relig c. 27. li. 4. coÌ„t Faust ca. 2. S. Greg. hâ— 6. in Ezech. I. How the holie Scriptures conteine al knowlege neceslarie to saluation The old
and the new Testament shew the same God Christ Church and other Mysteries of Religion The old more obscurely with lesle helpes The new more expresly and yeldeth more grace In both Testaments are foure sortes of Bookes Legal Historical Sapiential Prophetical Al these books recited are Canonical and of infallible truth Cone Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Instruct Armen decret 7. Trident Sess 4. S. Atha in Synop. S. Aug. li. 2. doct Christ c. 8 Isider li. 6. Elymol c. I. alibi Nicep li. li. 4. cap. 15. Euseb li. 5. c. 8. Apochryphal of two sortes 1. Not declared canonical 2. Reiected as erronious The Holie Ghost declareth by the Church which Bookes are Diuine Scriptures Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3. The old and new Testament differ in time In maner of vttering Varietie of Precepss Promises Meanes Temo 3. quest 10 Algasiae Heb. 7. 9. 10. Gal. 4. The old Testament conteyneth figures of the new A continual visible Church from the beginning of the world to Christ The same Mystical bodie but different in state Diuided into six ages The first age continued 1656. yeares 1. Cor. 10 Gal. 3 Gen. 1. The second 368. or 398. The third about 4â—0 Gen. 8. Gen 12. Genebrard Chronolog S. Aug. li. 15. c. 8. ciuit Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiae 1. The fourth 480. The fifth 4â—0 The sixth nere 640. Al the time from the creation to Christ aboue 4000. yeares MOYSES signifieth taken from the water Exod. 6. Nâ—m 26. 1. Par. 6. Ioseph li. 2 Antiq. cap. 9. S. Aug ser 88. de temp S. Greg. oratio in laudem Basilij magni S. Aug. li. 18. ciuit c. 39. The excellencie of Moyses Deut. 34. Eccli 45. Glos ord His sepulchre not knowen â—o anie man Genesis written by Moyses Alwayes authentical So knowen by Tradition confirmed by Christ Alleaged also by the Apostles Religion reueled to special persons and so obserued by Traditions Mat. 19. Heb. 11. Iacob 2. 1. Pet. 2. 2. Pet. 2. S. Aug. quest vet noui Testam cap. 3. VVhy Scripture was written VVhat Moyses specially sheweth in this booke Man most particularly described The right line from Adam to Noe. The principal Patriarches from Noe to the 12. sonnes of Iâ—cael Gen. 10. This booke diuided into eight partes 1. 2. 3. 4. 5. 6. 7. 8. The first part Of the creatioÌ„ of al things The Church readeth this booke in her Office from Septuagesima til Passion Sunday Also this first chapter beginning of the second on Easter Eue before Masse Act. 14 15. 17 24. Psalm 32 6. 135 5. Eccli 10 1. â—eb 11 3. :: The firmament is al the space from the earth to the hieghest starres the lowest part diuideth betwene the waters on the earth and the waters in the ayer S. Aug. li. II. de Gen. ad lit c. 4 Iob. 38. Ier. 10 13. :: Likewise heaueÌ„ is al the space aboue the earth in whose lowest part are birdes and waters in the higher part starres the hieghest is the Empyrial heauen Esa 66. :: The lights made the first day are disposed the fourth day in their proper courses for more distinction of times S. Dionys ca. 4. de diuin nom S. Tho. p. 1. q. 67. a. 4. q. 70. a. 2. :: The SuÌ„ne Moone for though the moone be the least visible starre except Mercurie yet it geueth more light on the earth by reason it is nerer and so Moyses speaketh according to the vulgar capacitie and vse of things S. Aug. li. 2. de Gen. ad lit ca. 16. Col. 3 10. Mat. 19 4. :: Euerie creature in nature is good but al considered together make the whole world perfect most apt to mans vse and Gods glorie S. Aug. li. 1 de Gen. cont Manich. ca. 21. The Church had only Traditions no Scripture aboue 2400. yeares Traditionâ— necessarie for three causes 1 â—â—â— Epist â—und c. â—5 2 Scripture of most eminent authoritie Luc. 10 16. Act. 15 28. 2. Thess 2. Origen super Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2. â— Scriptures hard lib. 1. c. 18. lib. 8. c. 2. Bas ho. 9. in Genes Chrisost epist 44. Amb. Beda in examen Ieron Epistol ad Eustoch Gen. 1. v. 3. 14. Exo. 20 5. 18 v. 20. Ioan. 8 25. Rom. â— why Scriptures are hard Three spiritual senses besides the Literal Allegorical Moral Anagogical â— Ieron Epistol 8â— ad Ocea Tert. dâ— Baptis A figure of Baptisme Christians called fishes Light being an accident remayned without subiect by the iudgement of some lerned Fathers The accidents of breade and wine can remaine by Gods power without their subiectes Tenne prerogatiues of man in his creation 1. made like to God 2. The Mysterie of the B. Trinitie insinuated in his creation 3. produced by God him selfe 4. placed in paradise 5. Lord of al earthlie creatures 6. innocencie 7. excellent knowlege 8. powre to liue euer 9. gift of prophecie 10. God conuersed familiarly with man Gods blessing alwayes effectual Especially in the holie Eucharist Not al men â—emen commanded to marie God createth not new kindes of creatures yet stil worketh Io. 5 17. conseruing gouerning al things and creatch soules grace and glorie of the same kind S. Aug. li 4 de Gen. adlit â— 12. Exod. 20 11. Deut. 5 14. Heb. 4 4. :: Mans soule is immediatly created by God not produced of other substance as the soules of beastes and plants are 1. Cor. 15 45 :: Vvhether this paradise be now extant is vncertayne though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont Pelagi c. 23. See Perereus li. 3. q. 5. li. 7. q. vltima Mat. 19 5. Mar. 10 7. 1. Cor. 6 16. Eph. 5 31. :: As we say brick is made of earth and a house is built of bricke so Adam was made of earth and Eue built of a ribbe of Adam And that of one ribbe as if God should build a house of one bricke or as in dede he fed 5000. men with fiue loaues Chris ho. 15. S. Aug. Tract 24. in Ioan. S. Tho. p. 1. q. 92. a. 3. :: Not three nor foure nor more for then two were chaÌ„ged to an other number S. Ier. li. 1. cont loui Obseruation of holie dayes by Gods institution â—â— Psal 6. 11. Act. 13 14. Leuit. 23. ObseruatioÌ„ of festiual dayes is religious not Iudaical nor heathnish Honour of Sainctes is to the greater honour of Christ Honâ—â— in 40. Martyrâ—s VVhy a particular positiue law besides the general lawes of God nature was geuen to man first reason lib. 8. de Gen. ad lit c. 11. Psal 15. â— reason The sinne of disobedience Ioyned with damage to him that disobeyeth Ioyned with damage of him that forbiddeth True obedience is blind and prompt Not meate but the diâ—obedience hurteth him that transgresseth the precept of abstinence Lawes in
built in Aegypt by Ananias in in the time of Ptolomee Philometor both schismatical Iosephus l. 11. c. S. li. 13. c. 6. :: Besides former great masaker c 5. foure most notorious martyrdomes are here related 1 Vvemen with their circumcised children 2 Other people for keeping the sabbath :: A necessaire admonition to the weake in time of persecucion 3 Eleazarus nintie yeares old cruelly slaine :: He vvas excellently lerned in holie Scriptures and in al diuine and humane knovvlege :: To feyne or make outvvard shevv of consent to false religion is neuer lavvful :: In the old restament none could enter into heauen but the most iust went to Limbus when they died :: Old age saith S. Ambrose li. 2. c. 10. de Iacob patri ought to be the hauen not the shipvvrake of thy former life 4 The fourth Martyrdom vvas of seuen bretheren and their mother â— VVhosoeuer please to read more of these glorious Martyres may sec the large discourses of Flanius Iosephus in his booke de Machabeis And of sundrie ancient Fathers S. Cyprian li 4. Epist ep 6. S. Chrysostom homilia de natiuitate septem Machabaeorum S. Ambrose li. 1. Offic. c. 40. c li. 11. de Iacob c. 9. S. Augustin de origine animae Tract 8. in Epist 1. Ioan Ser. 110. de diuersis S. Prosper li de praedict par 2. c. 40. S. Prudentius hymno de Romano Martyre S. Leo. Ser de Nat septem fratrum Machab. S. Gaudentius Brixanus Tractatu de Machabeis S. Ephrem Ser. de morte S. Victorinus Aser Carmine de septem Machabeis Deut. 32. v. 43. :: A promise is properly of a good thing bindeth the promiser to do that vvhich is in dede good In so much that whosoeuer promiseth svveareth or vovveth to do euil is bond not to do it And to do it is a distinct sinne besides the former :: In that this godlie woman deceiued the tyrant she did vvel lavvfully vsing aequiuoeation * li. 1. c. 2. v. 1. The second part of the historie The vvarres of the Machabâ—eâ— begune by Mathathias li 1. c. 2 and prosecuted by Iudas I. :: In al good attemptes deuout prayer is the first preparation And no vvhere more necessary then in battel As vvel for good successe supposing alwayes a good cause as also that euerie one pray for his ovvne soule that it be in state of grace * li. 1. c. 3. v. 10. :: This Philip a Phrygian was left in Ierusalem by Antiochus to afflict the Ievves ch 5. v. 22. N :: A iust and religious cause is the very best helpe that can be in vvarres 4 Reg. 19. Of this battel vvith the calatians there is no other mention in holy scripture but it semeth to be that vvherin they assisted Antiochus the first called Soter vvhen he repelled the Galatians inuading Asia vvherof Appianus vvriteth in bellis Syriacis And Iosephus testifieth l. 12 c 3. that Antiochus Magnus sonne of Soter much fauored the Ievves for their explottes donne in his fathers dayes * li. 1. c. 4. v. 28. R :: A chief citie of Persis called Elymais li. 1. c. 6. v. 1. :: Antiochus vvas in dede really and seriously greued and truly acknovvledged that his affliction vvas for his sinnes li. 1. c. 6. v. 11. but he vvas not truly penitent for the offence committed against God his neighbour but only for his ovvne calamitie miserie therfore could not obreyne mercie to remission of his sinnes nor release of the punishment So also the damned in hel knovv confesse that they are punished for their sinnes but haue not true repentance for their offence against God :: Of this tyrant S. Cyprian geueth this censure li. de exhort Martyrij King Antiochus an inueterate enimie to al the good Nay in Antiochus Antichrist is expressed * li. 1. c. 6. v. 17. P :: This recouering and clensing of the temple vvas after the fourth battel of Iudas vvhich vvas against Lysias one of Antiochus chiefe captaines as appeareth li. â— c. 4 and so was before the death of Antiochus vvritten here ch 9. li. 1. c. 4. v. 5. * li. 1. c. 5. v. 1. T :: It is neuer an act of fortitude but of extreme pusillanimity when one in temporal miserie killeth himselfe to be ridde therof But is a most heroical act to dye willingly for Gods glorie :: Against this Gorgias Iudas had a victorie before in the time of Antiochus Epiphanes li. 1. c. 4. :: Timothee the second captaine general of Antiochus vvith Bacchides was once before ouerthrowne li. 1. c 8. v. 30. :: Iosephus Gorion li. 3. c. 13. saith these tvventie zelous young men vvere of the Assidians who professed a certaine religious forme of life of vvhom mention is made before li. 1. ch 2 v 42. c. 7. v. 13. Protestantes confesse that Iudas instituted this feast It is distinct from other feastes v. 5. :: This Lysias also bad bene vanquished before li. 1. c. 4. v. 28. :: Knovving that the Patriarches Abraham Isaac Iacob likevvise Moyses Iosue and manie others vvere singularly assisted by Angelles these Machabees in their good cause prayed for Angelical helpe and had it but ioyntly vvith their ovvne endeuour although some times God geueth such victories vvithout cooperation of men Exo. 14. 4. Reg. 19. :: Lysias vvas in dede the kings consin v. â—5 but he calleth him brother for honour sake :: An other Timothee was slaine ch 10. v 37. :: Also an other Apollonius vvas slaine before li. 1. c. 3. v. 11. :: A furlong is about the eight part of a myle so this fire vvas sene thirty miles of others count a furlong to conteyne a thousand foote the fifth part of a myle so it vvas sene 48. myles distant Iosue 6. :: Tubianci or Tubieni signifie religiously good it is pro bable that these vvere the Assideans li 1. c. 2. v. 42. c 7. v. 13. :: Iudas had the victorie twise before against this Gorgias li 1. c. 4. v. 1. li. 2. c. 10. v. 14. :: It was commanded Deut. 7. v 25. not to couet nor take aniething perteyning to idols but to destroy al See this sinne punished Iosue 7. 1. Reg. 15. c. :: Vnles it had bene the doctrine practise of the Church to pray for the dead Iudas could neuer haue thought of anie such matter :: It is only profitable for those that dye penitent * li. 1. c. 6. v. 18. This text is clere for praying for the dead in the argument pa. 890. Likevvise the Greke S. Augustin ep 61. ad Dulcit l. 1. c. 23. de morib li. de cura pro mort c. 1. Enchir. c. 110. Denial of this doctrine is heresie Mat. 12. Iudas vvas high priest when he caused prayers and sacrifice to be offered for the dead It was the general practise of â—he Church And is yet obserued by the Iewes W :: In the first booke ch 6 v. 30 the number of
THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Haurietis aquas in gaudio de fontibus Saluatoris Isaiae 12. You shal draw waters in ioy out of the Sauiours fountaines Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC IX APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersi eius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus cuius item Translationis Annotationum auctores nobis de fidei integritate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING AT LAST through Gods goodnes most dearly beloued we send you here the greater part of the Old Testament as long since you receiued the New faithfully translated into English The residue is in hād to be finished and your desire therof shal not now God prospering our intention be long frustrate As for the impediments which hitherto haue hindered this vvorke they al proceded as manie do know of one general cause our poore estate in banishment VVherin expecting better meanes greatter difficulties rather ensued Neuertheles you wil hereby the more perceiue our feruent good wil euer to serue you in that we haue brought forth this Tome in these hardest times of aboue fourtie yeares since this College was most happely begune VVherfore we nothing doubt but you our dearest for whom we haue dedicated our liues wil both pardon the long delay which we could not wel preuent and accept now this fruict of our laboures with like good affection as we acknowlege them due and offer the same vnto you If anie demand why it is now allowed to haue the holie Scriptures in vulgar tongues which generally is not permitted but in the three sacred only for further declaration of this other like pointes we remite you to the Preface before the New Testament Only here as by an Epitome we shal repete the summe of al that is there more largely discussed To this first question therfore we answer that both iust reason highest authoritie of the Church iudge it not absolutly necessarie nor alwayes conuenient that holie Scriptures should be in vulgar tongues For being as they are hard to be vnderstood euen by the lerned reason doth dictate to reasonable men that they were not written nor ordayned to be read indifferently of al men Experiēce also teacheth that through ignorance ioyned often with pride and presumption manie reading Scriptures haue erred grosly by misunderstanding Gods word VVhich though it be most pure in it self yet the sense being adulterated is as perilous saith Tertullian as the stile corrupted S. Ambrose obserueth that vvhere the text is true the Arrians interpretation hath errors S. Augustin also teacheth that here sies and peruerse doctrines entangling soules and throvving them dovvne headlong into the depth do not othervvise spring vp but vvhen good or true Scriptures are not vvel and truly vnderstood and vvhen that vvhich in them is not vvel vnderstood is also rashly boldly auouched For the same cause S. Ierom vtterly disallowed that al sortes of men wemen old yong presumed to read talke of the Scriptures wheras no articene no tradsman dare presume to teach anie facultie vvhich he hath not first lerned Seing therfore that dangers hurtes happen in manie the careful chief Pastores in Gods Church haue alwaies moderated the reading of holie Scriptures according to persons times and other circumstances prohibiting some and permitting some to haue and read them in their mother tongue So S. Crysostom trāslated the Psalmes some other partes of holie Scriptures for the Armenians when he was there in banishment The Slauonians and Gothes say they haue the Bible in their languages It was translated into Italian by an Archbyshop of Genua Into French in the time of king Charles the fift especially because the waldensian heretikes had corruptly translated it to maintaine their errors VVe had some partes in English translated by Venerable Bede as Malmesburie witnesseth And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford straictly ordayned that no heretical translation set forth by wicliffe and his complices nor anie other vulgar Edition should be suffered til it were approued by the Ordinarie of the Diocese alleaging S. leroms iudgement of the difficultie danger in translating holie Scriptures out of one tongue into an other And therfore it must nedes be much more dangerous when ignorant people read also corrupted translations Now since Luther and his folowers haue pretended that the Catholique Romane faith and doctrine should be contrarie to Gods written word that the Scriptures were not suffered in vulgar languages lest the people should see the truth vvithal these new maisters corruptly turning the Scriptures into diuers tongues as might best serue their owne opinions against this false suggestion and practise Catholique Pastores haue for one especial remedie set forth true and sincere Translations in most languages of the Latin Church But so that people must read them with licence of their spiritual superior as in former times they were in like sort limited Such also of the Laitie yea of the meaner lerned Clergie as were permitted to read holie Scriptures did not presume to interprete hard places nor high Mysteries much lesse to dispute and contend but leauing the discussion therof to the more lerned searched rather and noted the godlie and imitable examples of good life and so lerned more humilitie obedience hatred of sinne feare of God zele of Religion and other vertues And thus holie Scriptures may be rightly vsed in anie tongue to teach to argue to correct to instruct in iustice that the man of God may be perfect and as S. Paul addeth instructed to euerie good vvorke when men laboure rather to be doers of Gods wil vvord then readers or hearers only deceiuing themselues But here an other question may be proposed VVhy we
and for dulnes of wit being striken with great admirrtion I can not throughly scan seeing in the Hebrew veritie are founed only tenne generations from the floud vnto Abraham by what meanes S. Luke who the Holie Ghost gouerning his penne could in no sorte write false would rather set downe eleuen generations in the Gospel Cainan adioyned according to the seuentie Interpreters Thus writeth S. Beda reuerently admiring that he could not vnderstand For being assured that the Holie Ghost gouerned the pennes both of Moyses and S. Luke and that he is not contrarie to him selfe it must nedes be true which ech of them writeth though other learned men can not reach the profoundnes of some difficulties that occure And therfore Beza was extreme saucie to dash Cainan out of S. Lukes Gospel and that wittingly and most impudently saying in his Annotations Non dubitauimus expungere VVe doubted not to put it out The former English Editions otherwise corrupt in manie places haue Cainan in the text of S. Lukes Gospel but their latter translaters are in this point pure Bezites The end of the second age THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SECOND AGE OF THE WORLD From Noes floud to Abrahams going forth of his countrie The space of 368. yeares NO MAN can wel doubt nor wil denie that the same Church continued al the second age which was in the first considering that Noe liued aboue 50. yeares after the birth of Abraham and sem 150. more and that these three and some others of that time are renowmed in holie scripture for sincere professors of true Religion But for more manifestation of their faith and that the Church was then very conspicuous we shal repete certaine principal pointes of Religion professed and practised al that time by a continual knowne visible companie vnited in one mystical bodie though in the meane while the wicked sprong and grew in number and worldlie force much oppressing yet neuer suppressing the good First iust Noe coming forth of the arke with his familie professed his religious mind to One God almightie supreme Lord of al by Offering external voluntarie speedie pure solemne and bountiful Sacrifice of Holocaustes as a Priest vpon an Altar After which most gratful office God making a couenant with him and his seede neuer againe to destroy the world by water confirmed the same by the signe of the rainbow which represented the second Person of the B. Trinitie the Sonne of God Christ our Lord to be borne The Sōne of man extended vpon the Crosse in whom Noe beleeuing was instituted heyre of the iustice which is by faith in our Redemer VVe haue here againe Gods operatiue blessing with the effect of increase and multiplication the issue of Noe by his three sonnes in short time making manie Nations By the way also we haue an example of Fathers solemne Blessing and Cursing their children The effectes wherof succeded afterwardes accordingly Likwise in this age was geuen a particular precept Not to eate bloud And Noe obserued distinction of Cleane beastes offering Sacrifice in them only as before the floud he was commanded to take moe of them into the arke then of the Vncleane In that so ample mention is made of sinne and wickednes there is no doubt but Noe the preacher of iustice admonished and exhorted sinners to Repentance yea he Punished Cham Chanaan by his curse in their posteritie And God him selfe Threatned to exacte the bloud of man vniustly shed In the meane time Inflicted also some punishment vpon the builders of Babel by confounding their tongues And that by the Ministerie of Angels Which punishment in part and threates of more importe a General Resurrection and Iudgement where al things shal be exactly discussed and Iudged And then wil folow Eternal life to the good and Euerlasting paine to the damned Al these points of Religion and others mentioned in the former age and no doubt taught by Noe his sonnes shew clerly a Visible Church consisting of good and bad Noe remaning the same man as before the floud Sem and Iapheth are commended and blessed for wel doing C ham blamed cursed in his posteritie yet neither he nor anie of his sonnes or daughters fel into heresie or other infidelitie for anie thing that appeareth in Scripture or other authentical testimonie Heber also and his familie are particularly commended by Moyses as the right folowers and the spiritual children of Sem who had innumerable other carnal children as those that were innocent touching the presumptuous building of others who for the same fault lost their old tongue which the familie of Heber kept As S. Chrisostom and S. Augustin do proue Againe diuers of this familie falling afterwards by litle and litle to other nations the Familie of Thare saith the same S. Augustin li. 16. c. 12. albeit not al or not alwayes yet euer some of them and Abraham continually with Sem Heber Phaleg manie others not mentioned by Moyses in his briefe description as S. Gregorie doubteth not to suppose were iust and kept the true faith and vndefiled Religion But Nemrod Chams nephew and sonne of Chus described for a valiant hunter a violent giant and tyrant was an Archheretike a deuiser and teacher of false doctrin against God and true faith By sutletie and tyrannie he induced manie of liking or of feare to folow him and so in schisme he maintained heresie That men were not beholding to God but to them selues for temporal prosperitie VVherof begane a new cruel confederacie against the Citie of God the second great Sect of Infidels For Barbarisme being the first begun by Cain and ended by the floud The second mother of al Sectes beginning after the floud as S. Epiphanius writeth was Scythisme so called of the Scythians a most cruel people Who according to Nemrods heresie not thincking themselues beholding to God for temporal happines but to their owne forces tyrannized ouer the weaker and manie wicked banning together extremly oppressed the more peacable especially the Church and true seruants of God And this was one special cause of building Babylon besides their ambicious desire of perpetual fame and their bearing the simple in hand of a defence against a new floud to make it in dede a strong hold for tyrants to offend others and to defend themselues Wherfore God who before destroyed al Infidels by the floud confounded these builders by diuiding their tongues and so forced them to breake and part into manie countries Thus mankind being diuided vpon the earth opinions also were multiplied concerning Religion For shortly the perswation of mens trusting in themselues and in other mortal men appeared absurde euen the strongest feeling aduersities or fayling sometimes of their purposes saw there was neede of supernal helpe and that
if it haue not workes is dead in it self c. 2. v. 17 And by workes Abrahams faith was consummat v 22. And concludeth thus Do yee see that by workes a man is iustified and not by faith only v. 24. CHAP. XVI Sarai geueth her handmaid Agar as a wife to Abram 4. who conceiuing despiseth her mystresse is therfore afflicted flyeth away 7. But is warned by an Angel to returne and humble herselfe 15. which she doth and beareth Ismael SARAI therfore the wife of Abram had brought forth no children but hauing an handmaid an Aegyptian named Agar †she said to her husband Behold our Lord hath closed me that I might not beare Goe in vnto my handmaid if happely of her at the least I may haue children And when he agreed to her in this request †she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan and gaue her vnto her husband “ to wife †Who did companie with her but she perceauing that she was with childe despised her mistresse †And Sarai said to Abram Thou doest vniustly against me I gaue my handmaid into thy bosome who perceauing herself to be with child despiseth me Our Lord iudge betwen me and thee †To whom Abram making answere Behold saith he thy hādmaid is in thine owne hand vse her as it pleaseth thee When Sarai therfore did afflict her she ranne away †And an angel of our Lord hauing found her beside a fountaine of water in the wildernesse which is in the way to Sur in the desert †he said to her Agar the handmaid of Sarai whence comest thou and whither goest thou who answered From the face of Sarai my mistresse doe I flye †And the angel of our Lord said to her Returne to thy mistresse and humble thy selfe vnder her hand †And again Multiplying sayth he wil I multiplie thy seed and it shal not be numbred for the multitude therof †And againe after that Behold saith he thou art with child and thou shalt bring forth a sonne and thou shalt cal his name Ismael because the Lord hath heard thin affliction †He shal be a wild man his hand shal be against al men and al mens hands against him and ouer against al his bretheren shal he pitch his tents †And she called the name of our Lord that spake vnto her Thou the God which hast sene me For she said verily here haue I sene the backe partes of him that hath sene me †Therfore she called that wel the Wel of him that liueth and seeth me The same is betwen Cadesse and Barad †And Agar brought forth a sonne to Abram who called his name Ismael †Eightie and sixe yeares old was Abram when Agar brought him forth Ismael ANNOTATIONS CHAP. XVI 3. To vvife The Manichees did calumniat holie Abraham and other Patriarches triarches for hauing manie wiues condemning them of incontinencie and adulterie for the same Luther in the contrarie extreme held it not vnlawful but indifferent now in the law of grace for a man to haue more wiues then one at once And some English Protestants hold that for adulterie the innocent partie may marie an other the first liuing But the Catholique doctrin distinguishing times and causes sheweth how pluralitie of wiues was lawful sometimes and at other times especially since Christ altogether vnlawful and vndispensable The summe of which veritie is this By the first institution of Mariage in the state of innocencie and law of nature and by the law of Christ it is vnlawful for anie man to haue more wiues and for anie woman to haue more husbands then one In the one part of which Law notwithstanding God sometimes dispensed For there be two kindes of preceptes pertaining to the law of nature One sorte are as first principles of the law of nature in which God neuer dispēseth much lesse anie man As that one woman may not haue more husbands then one because the same would rather hinder procreation and so were directly against the fruict of mariage The other sorte are as conclusions drowne from the first principles in which God sometimes dispenseth but neuer anie man As in this present example seeing it is against natural procreation that one woman should haue manie husbands it is conuenient also there being ordinarily as manie men as wemen in the world that euerie man likwise should be restrained to one wife for so procreation may rather be increased then if some men haue manie wiues and others by that occasion haue none at al except in some special case As after the floud when there was searsetie of people God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues VVhich appeareth sufficiently by that Sarai perswaded her owne husband to marie an other wife and he a true seruant of God agreed therto not as a new thing but as a lawful practise of those times And Moyses here and in other places stil speaketh of it as of a custome knowne to the people for lawful If a man saith he haue tvvo vviues one beloued and the other hated and they haue children by him and the sonne of the hated be first borne he can not preferre the sonne of the beloued wherby is clere that two wiues were then lawful and the children of both legitimate and that the first borne must be preferred without respect of first or last mariage Yet this dispensation either ceased before Christs time the cause ceasing when the world was replenished or at least our Sauiour tooke it away restoring Matrimonie to the first institution of two in one flesh who pleaseth to see the Doctors that vnderstand and expound the Scriptures to this effect may read S. Augustin li. 22. c. 30. 47. con Faust Manich. li. 16. c. 25. 38. ciuit li. 1 de adulter coniugijs S. Christom ho. 56. in Gen. S. Amb. li. de Abraham c. 4. Also S. Chrisost S. Hierom. and S. Bede in 19. Mathei CHAP. XVII God renewing his promises to Abram 5. changeth his name 10. and commandeth Circuncision 15. changeth also his wiues name promiseth a sonne of her 20. Likewise that Ismael shal prosper 23. and the same day Abraham circuncised himselfe and Ismael and al the men of his house ANd after that he beganne to be nyntie and nyne yeares old our Lord appeared vnto him and said vnto him I am the God almightie walke before me and be perfect †And I wil make my couenant betwen me and thee and I wil multiplie thee exceadingly †Abram fel flat on his face †And God said to him I am and my couenant is with thee thou shalt be a father of manie nations †Neyther shal thy name be called any more Abram but thou shalt be called Abraham because a father of “ many nations I haue made thee †And I wil make thee encrease
excedingly and I wil make thee into nations and kinges shal come forth of thee †And I wil establish my couenant betwen me and thee and betwen thy seede after thee in their generations by a perpetual couenant to be thy God and thy sedes after thee †And I wil geue to thee and to thy seed the land of thy peregrination al the land of Chanaan for a perpetual possession and I wil be their God †Againe God said to Abraham And thou therfore shalt keepe my couenant and thy seed after thee in their generations †This is my couenant which you shal obserue betwen me and you and thy seede after thee Al the malekind of you shal be circumcised †and you shal circumcise the flesh of your prepuce that it may be for a signe of the couenant betwen me and you †An infant of eight daies shal be circumcised among you al malekind in your generations aswel the homebred shal be circumcised as the bought seruant of whosoeuer he is not of your stocke †and my couenant shal be in your flesh for a perpetual couenant †The male whose flesh of his prepuce shal not be circumcised that soule shal be destroied out of his people because he hath broken my couenant †God said also to Abraham Sarai thy wife thou shalt not cal Sarai but Sara †And I wil blesse her and of her I wil giue thee a sonne whom I wil blesse and he shal be into nations and kings of peoples shal spring of him †Abraham fel vpon his face laughed saying in his hart Shal trowest thou to him that is an hundred yeare old a sonne be borne and Sara that is nyntie yeares old shal she beare †And he said to God I would that Ismael may liue before thee †And God said to Abraham Sara thy wife shal beare thee a sonne and thou shalt cal his name Isaac and I wil establish my couenant to him for a perpetual couenant and to his seed after him †Concerning Ismael also I haue heard thee behold I wil blesse him and encrease and multiplie him exceadingly twelue dukes shal he beget and I wil make him into a great nation †But my couenant I wil establish with Isaac whom Sara shal bring forth to thee at this time an other yeare †And when he had leaft of speaking with him God ascended from Abraham †And Abraham tooke Ismael his sonne and al the homebred of his house and al whom he had bought al the males of al the men of his house and he circumcised the flesh of their prepuce forth with the very same day as God had commanded him †Abraham was nyntie and nyne yeares old when he circumcised the flesh of his prepuce †And Ismael his sonne was ful thirtene yeares old at the time of his circumcision †The selfsame day was Abraham circumcised and Ismael his sonne †And al the men of his house as wel the home bred as the bought seruantes and strangers were circumcised togeather ANNOTATIONS CHAP. XVII 5. Manie nations Abram signifying Hiegh or Noble father changed into Abraham which signifieth Father of manie nations and Sarai signifying My Princes changed into Sara which absolutly signifieth Princesse importe great Mysteries intended by God For by this changing of names was declared and confirmed that Abraham by the issue that he should haue of Sara should be the father of manie nations which S. Paul expresly applieth to his spiritual children those especially that should beleue in Christ of the Gentiles prefigured by Isaac borne of the freevvoman by the promise as the Iewes were prefigured by Ismael borne of the bondvvoman according to the flesh concluding with the prophet Esai that Manie are the children of the desolate that before vvas barren For albeit Abraham was natural father of foure nations The Ismaelites Madianites Idumeans and the Israelites yet he was spiritual father of manie more to wit of al nations that beleue in Christ from his owne time to the â—d of the world of which some are Iewes but the greatest part Gentiles as the same Apostle sheweth Rom. 4. Gal. 4. Ephes 3. Collos 1. and in other places wherby is clere that the Church of Christ doth alwayes consist of manie nations not as Donatistes and Protestants absurdly say sometimes of few inuisible or vnknowen persons for so Abraham should sometimes be father of few or no nations which dâ—rogateth either from Gods omnipotencie if he could not or from his fidelitie if he should not maintaine his promise made to Abraham for euer 10. shal be circumscised The Sacrament of Circumcision here first instituted about 400. yeares before the Law of Moyses is a perfect figure of Baptisme resembling it in foure things First by both these Sacraments the faithful are distinguished from infidels Secondly proffession of faith is made in them both either by those that receiue the same if they be of discretion or by others for them if they be infants Thirdly by both these Sacraments entrance is made into the Church and to the participation of other Sacraments and spiritual rites Fourrhly both these Sacraments induce subiection to the iurisdiction and lawes of the Church But Baptisme doth farie excel Circumcision in that it is more easie or lesse painful more vniuersal for it pertaineth to al nations and both sexes and especially in vertue and efficacie for Baptisme as an instrumental cause remitteth sinne and iustifieth Circumcision was only a signe that grace was geuen sinne remitted Againe Baptisme imprinteth a character in the soule the other leaueth a marck only in the flesh Finally Baptisme openeth the gate of heauen in vertue of Christs passion now past which circumcision could not before Christ suffered death Of which both resemblance and difference S. Augustin treateth in manie places especially li. 3. de doct christ c. 9. Epist 118. and Ianuarium li 19. c. 13. cont Faust in Psal 73. where he also maketh like comparison betwen other Sacraments of the old and new Testament 14. Shal be destroyed Here occurre two difficulties about the true sense of this hard place First whether this punishment belonged to them only by whose fault circumcision was omitted or to infants also that should be circumcised and were not Secondly whether temporal punishment or eternal was here threatned sor transgression of this precept Touching the first doubt it semeth probable that this punishment pertained only to those by whose negligence themselues or others of their charge were not circumcised for that the reason why such a one is punished is aleaged Because he hath broken Gods couenant VVhich is only in their powre to kepe or breake that are of discretion and not in the powre of infants The indifferencie also of the Hebrew and Greeke text fauoreth this sense for where according to the Latin we read The male vvhose flesh of prepuce is not circumcised The
diuers names or one was true and natural father an other legal or adoptiue for there were such also before the law of Moyses as appeareth in the historie of Thamar yet it were hard to geue a determinate solution of this difficultie VVhich example with manie others by vs omitted in these briefe annotations conuince the Protestants presumptuous error holding that Scriptures are easie to be vnderstood 6. Departed from his brother 8. Dvvelt in Mount Seir Here is an other difficultie though not so intricate as the former how Esau now parted into Mount Seir seing he dwelled there when his brother Iacob came from Mesopotamia chap. 22. v. 3. VVhich S. Augustin q. 119. in Gen. solueth saying Esau first dwelt in Seir after he was disapointed of his fathers blessing but dwelt againe with his father after Iacobs returne from Mesopotamia and now went to Seir againe after his fathers death CHAP. XXXVII Ioseph informing his father of his brethrens faults 5. and telling his dreames is by them more hated 13. being sent to visite them 18. they first thinke to kil him 26. but by Iudas coâ—sel sel him to the Ismaelâ—tes 29. vnwiting to Ruben 33. his father lamenteth supposing him to be slaine by some wild beast 36. He is sold againe to Putiphar in Aegypt AND Iacob dwelt in the land of Chanaan wherin his father soiourned †And these are his generations Ioseph when he was sixten e yeares old fed the flock with his brethren being yet a boy and he was with the sonnes of Bala and Zelpha his fathers wiues and he accused his brethren to his father of a most wicked crime †And Israel loued Ioseph aboue al his sonnes because he had begotten him “ in his old age and he made him a coate of diuers coloures †And his brethren seing that he was loued of his father more then al his sonnes they hated him neither could they speake any thing to him peaceably †It chanced also that he reported to his brethren a dreame that he had seene which occasion was the seed of greater hatred †And he said to them Heare my dreame which I haue seene †I thought we bounde sheaues in the field and my sheafe arose as it were and stood and your sheaues standing about did adore my sheafe †His brethren answered What shalt thou be our king or shal we be subiect to thy dominion This occasion of his dreames and wordes ministred nourishment to the enuie and hatred †He sawe also an other dreame which telling his brethren he said I sawe in a dreame as it were the sunne and the moone and eleuen starres adore me †Which when he had reported to his father and brethren his father rebuked him and said What meaneth this dreame that thou hast seene why shal I and thy mother and thy brethren adore thee vpon the earth †His brethren therfore enuyed him but his father considered the thing with him selfe †And when his brethren abode in Sichem feeding their fathers flockes †Israel said to him Thy brethren feed sheepe in Sichem come I wil send thee to them Who answering †I am readie he said to him Goe and see if al things be wel with thy brethren and the sheepe and bring me word againe what they doe Being sent therfore from the Vale of Hebron he came to Sichem †and a man found him there wandring in the field and asked what he sought †But he answered I seeke my brethren shew me where they fede the flockes †And the man said to him They are departed from this place for I heard them say Let vs goe into Dothain Ioseph therfore went forward after his brethren and found them in Dothain †Who when they had seene him a farre of before he came nighe them they deuised to kil him †and spake among them selues Behold the dreamer commeth †come let vs kil him and cast him into an old cesterne and we wil say A naughtie wild beast hath deuoured him and then it shal appeare what his dreames doe profite him †And Ruben hearing this endeuored to deliuer him out of their hands and said †Do not take away his life neyther shee l ye blood but cast him into this cesterne that is in the wildernesse and keepe your handes harmeles and he said this desirous to deliuer him out of their handes and to restore him to his father †As soone therfore as he came vnto his brethren forthwith they stripped him out of his side coate and of diuers colours †And cast him into the old cesterne that had not water †And sitting to eate bread they saw Ismaelites wayfaring men coÌ„ming from Galaad and their camels carying spices and rosen and mirrh into Aegypt †Iudas therfore said to his brethren What auaileth it vs if we kil our brother and conceale his bloode †It is better that he be sold to the Ismaelites and that our handes be not polluted for he is our brother and our flesh His brethren assented to his wordes †And when the Madianite marchants passed by they drawing him out of the cesterne sold him to the Ismaelites for twentie peeces of siluer who brought him into Aegypt †And Ruben returning to the cesterne findeth not the boy †and renting his garments went to his brethren and said The boy doth not appeare and whither shal I goe †And they tooke his coate and dipped it in the blood of a kidde which they had killed †sending some that should carie it to their father and should say This we haue founde see whether it be thy sonnes coate or no. †Which when the father acknowledged he said It is my sonnes coate a naughtie wild beast hath eaten him a beast hath deuoured Ioseph †And tearing his garments did on sackcloth mourning his sonne a great time †And al his children being gethered together to asswage their fathers sorowe he would not take comforte but said I wil descend vnto my sonne “ into hel mourning And whilest he perseuered in weeping †the Madianites sold Ioseph in Aegypt to Phutiphar an Eunuch of Pharoes maister of the souldiars ANNOTATIONS CHAP. XXXVII 3. In his old age This being one cause why Iacob loued Ioseph aboue al his other sonnes for that he was the youngest of the eleuen for Beniamin the twelfth was yet an infant it is alleaged in holie Scripture saith S. Chrisostom Epist ad Olympiam as least offensiue to his bretheren For a more special cause was for his mother Rachels sake but most principal cause of al was for his great vertues and mature iudgement for which God also preferred him aboue them al and now forshewed the same by visions in sleepe VVhich they enuying and meaning to preuent did in dede vnwitting cooperate therto Gods prouidence turning their euil worke to infinite good As the same holie Ioseph truly interpreteth it to them after their fathers death
answer that the distinctioÌ„ of honour coÌ„sisteth not alwayes in the external action but in the intention of the mind For when we do such external actes of honour to God we intend therby to honour the Creator and Lord of al and so it is diuine honour but doing the same external actes to a Saint we conceiue of him as a glorious seruant of God and so we honour him as a sanctified and glorified creature Gods subiect and seruant VVithout this diuersitie of intentions in your mind you can not shew difference betwen the honour you do to God and that you do to the King by bowing kneeling and the like For it is the same external action yet no Christian doubteth but he honoreth God with diuine honour the King with ciuil Againe we answer that we do not al the external actions of honour to Sainctes which we doe to God For Sacrifice is donne only to God and to no Sainct and because Altares perteine to Sacrifice they are erected to God only though oftentimes in memorie of Saincts Both which answers S. Augustin gaue long since to Faustus the Manachie arguing that Catholiques by doing the same external actes worshipped Martyrs with diuine honour and so turned them into Idols as that heretike inferred VVherupon S. Augustin declareth that Christian people celebrate together the memories of Martyrs with Religious solemnitie to styr vp imitation to be partakers of their merites and to be holpen by their prayers Yet so that we erect not Altares because they are for Sacrifice to anie Martyr though in memorie of Martyrs but to God of Martyrs For who euer standing at the Altar in places of Sainctes bodies saide VVe offer to thee Peter or Paul or Cyprian but that which is offered is offered to God who crowned the Martyrs at their memories whom he crowned that by commonition of the very places greater affection may arise to inkindle charitie both towards them whom we may imitate and towards him by whose helpe we may VVe honour Martyrs with that worship of loue and societie wherwith holie men are worshipped in this life VVhose hart we perceiue is prepared to like sufferance for the Euangelical veritie but Martyrs more deuoutly by how much more securly after al vncertainties are ouercome and with how much more confident praise we preach them now victours in a more happie life then others yet fighting in this But with that worshippe which in greke is called Latria a eruâ—e property due to God which in Latin can not be expressed by one word we neither worship nor teach to be worshipped but one God And for so much as offering of Sacrifice perteineth to this worshippe wherof they are called Idolaters that offer sacrifice to anie Idols we by no meanes offer anie such thing nor teâ—ch to be offered either to anie Martyr or blessed soule or holie Angel Thus farre S. Augustin The same teacheth Theodoret li. 8. ad Grecos Our Lord hath depriued false goddes of the honour they had in Temples and in place of them caused his Martyrs to be honored yet not in the same maner for we neither bring hostes nor libaments to Martyrs but honour them as holie men and most deare freinds of God It would be to long to cite manie ancient Fathers testifying and teaching that Saincts are to be honored More compendiously we wil take our aduersaries confession the Magdeburgian Centuriators VVho Prof Cent. 6. holding that the Church was only pure from idolatrie the first hundred yeares of Christ and that it begane to faile in the second and third age more in the fourth and fifth and was vtterly perished in the sixth impute the cause of her ruine that the very chiefe men taught and practised the honour of Saincts First of al say they these horrible and pernicious darknes as certaine black cloudes couering the whole firmament rose vp in the verâ—e assemblie of teachers For that partly the very Doctors of the Church partly other supersticious men augmented ceremonies and humane worshippes in the Temples For sacred houses began to be built in al places with great coste altogether in heathnish maner not principally to the end Gods word might there be taught but that some honour might be exhibited to the Reliques of Saincts and that foolish people might there worship dead men And how pleasant eloquent is that Gregorie called the great how feruent when as from his three footed stoole he preached the maner of consecrating these houses And a litle after By this occasion dead creatures and bloudles half wormeaten bones began to be honored inuocated and worshipped with diuine honour Al which The Doctors oâ— the Church not only wincked at but also set forvvard Thus the reader seeth notwithstanding standing their lies scoffes and blasphemies Protestants do confesse that the Church and her chiefe pillers straight after the first hundred yeares of Christ fiue hundred next folowing honored Saincts and their Reliques Neither wante there autentical examples of holie Scriptures wherby the same is proued As. Gen. 32 48. Exodi 3. 32. Num. 22. Iosue 5. 3. Reg. 18. 4. Reg. 2. Psalm 98. and els vvhere 4. A grauen thing Here the same falsiâ—iers of Christian doctrin do not only peruert the sense of holie Scripture wresting that against Images which is spoken against Idols but also shamfully corrupt the text by translating grauen image neither folowing the Hebrew Greke nor Latin For the Hebrew word pesâ—l is the verie same that sculpâ—iâ—e in Latin that is a grauen or carued thing The Greke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idol So al Protestants English Bibles are false In the meane time til they correct their bookes they may please to remember that God shortly after this Exod. 25. commanded to make Images of Angels to wit Cherubins Likewise a brasen serpent Num. 21. Also oxen and Lions 3. Reg. 6. 7. Neither are Puritanes so precise but that they engraue carue print paint cast sow embrother and otherwise make and kepe Images puâ—tractes and pictures of men and other things As for worshipping of sacred Images the second concel of Nice Act. 4. The concel of Trent sess 25. S. Gregorie the great li. 7. â—p 5. 53. S. Damascen in diuers whole bookes and manie others and al Catholique Catechismes and Christian Instructions teach that the honour is not done to the Image for it self but at the presence of the Image to Christ or Sainct whose Image it is An other controuersie Caluin here maketh that from these wordes Thou shalt not make beginneth the second precept so counting foure precepts in the first table and six in the second But being no matter of faith how they are diuided so al the wordes and the number of tenne commandemens be acknowledged for holie Scripture calleth them tenne Exo 34. v. 28. Deut. 4. v. 13. 10. v. 4 we wil not contend but only as more reasonable we folow the
our Lord and put them in his temple †But the rest of the wordes of Ioakim and of his abominations which he wrought and the thinges that were found in him are contayned in the Booke of the kinges of Iuda and Israel And Ioachin his sonne reigned for him †Eight yeares old was Ioachin when he began to reigne and he reigned three monethes and ten dayes in Ierusalem and he did euil in the sight of our Lord. †And when the compasse of a yeare was come about Nabuchodonosor the king sent some that brought him in to Babylon the most precious vessels of the house of our Lord being caried away withal But he made Sedecias his vncle king ouer Iuda and Ierusalem †One twentie yeares old was Sedecias when he began to reigne he reigned eleuen yeares in Ierusalem †And he did euil in the eies of our Lord his God neither did he reuerence the face of Ieremie the prophet speaking to him from the mouth of our Lord †He reuolted also from king Nabuchodonosor who had adiured him by God he hardened his necke his hart that he would not returne to our Lord the God of Israel †Yea al the chiefe of the Priestes and the people transgresled vnlawfully according to al the abominations of the Gentiles and they polluted the house of our Lord which he had sanctified to him in Ierusalem †And our Lord the God of their fathers sent to them by the hand of his messengers rysing by night and daily admonishing them for that he spared his people and his habitation †But they mocked the messengers of God and litle estemed his wordes and scorned the prophetes vntil the furie of our Lord ascended vpon his people and there was no amendment †For he brought vpon them the king of the Chaldees and slewe their yong men with the sword in the house of his sanctuarie he pitied not yong man and virgin and old man no neither him that stouped for age but he deliuered al into his handes †And al the vessels of the house of our Lord as wel greater as lesser and the treasures of the temple and of the king and the princes he transported into Babylon †The enemies set fyre on the house of God and destroyed the wal of Ierusalem al the towres they burnt and what soeuer was pretious they destroyed †If anie man escaped the sword being led into Babylon he serued the king and his sonnes til the king of the Persians reigned †That the word of our Lord by the mouth of Ieremie might be accomplished and the land might celebrate their Sabbathes for al the daies of the desolation she kept a Sabbath til the seuentie yeares were expyred †But in the first yeare of Cyrus king of Persians to fulfil the word of our Lord which he had spoken by the mouth of Ieremie our Lord raysed vp the spirit of Cyrus king of the Persians who commanded to be proclaymed in al his kingdom yea by writing saying †Thus sayth Cyrus king of the Persians Al kingdomes of the earth hath the Lord the God of heauen geuen me and he hath commanded me that I should build him a house in Ierusalem which is in Iewrie who of you is there in al his people The Lord his God be with him and let him goe vp THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FIFTH AGE From the fundation of the Temple to the captiuitie in Babylon The space of 430. yeares ALBEIT there were greater Schismes Heresies and more reuoltes from Gods law and seruice in this fifth age then in the former Yet the true Church and Religion continued stil and were no lesse conspicuous then before VVhich being clere and euident touching manie principal Articles we wil here only remitte the reader to some special places for confirmation therof neither wil we be prolixe in declaring other pointes denied or called into controuersie at this time by the impugners of Catholique Religion Beleefe in one God appeareth plainly in building adorning dedicating the Temple with so great solemnitie of the Priestes Leuites and al the Tribes and particularly by king Salomons prayer 3. Reg. 7. 8. 2. Paral. 2. c. Also Prouerb 8. Eccle. 12. Isaie 41. 44. 45. The Mysterie of the B. Trinitie Prouer. 12. Isaiae 6. 48. 49. Ose 11. Ioel. 2. Of Christ our Redemer Isaie 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee 6. 11. 14. Ioel. 2. Sophon 2. Aggoei 2. Zachar. 2. c. Sacrifices Sacramentes other Rites the same as before But more frequent Prophecies that they should be changed into better and perfecter by Christ Prou. 9. Isai 12. 52. 55. 61. In the meane time for more signification of the singular vertue of Christs Sacramentes the effect of penitential workes is often recorded For example wicked Achab by hairecloth fasting and other humiliation escaped part of his deserued punishment 3. Reg. 21. Manasses recouered Gods fauoure and his temporal kingdom 2. Par. 33. VVho yet was punished in his posteritie 4. Reg. 23. And the Niniuites by such penance auoided destruction Ione 3. Yea nothing is more frequent in the Prophetes then preaching of penance Isa 1. 2. 3. 30. Iere. 3. 18. c. and others al ascribing the cause of plagues and afflictions to the want of repentance And false Prophetes condemned of errour and false doctrine for promising the people peace and securitie in their sinnes Ierem. 14. Lamen 2. Besides abstinence from diuers sortes of meates counted vncleane Isaiae 66. and ordinarie fastes according to the law other fastes were appointed sometimes vpon occasions requiring not only to subdue and mortifie the flesh but also to obtaine mercie at Gods handes in special distresses 2. Par. 20. Ioel. 1. 2. Ione 3. Elias fasting fourtie dayes 3. Reg. 19. prefigured Christs fast VVhich the Church imitateth in Lent of fourtie daies according to humane habilitie for the fastes of Christ Elias and Moyses were miraculous To the Feastes instituted before was added the Dedication of the Temple 3. Reg. 7. 2 Par. 3. Which was built in Mount Moria 2. Par. 3. the special place designed long before for this purpose when Abraham was directed thither by God was there readie to sacrifice his sonne Isaac Gen. 22. where Dauid also offered sacrifice 2. Reg. 24. 1. Par. 21. This being the onlie ordinarie place for Sacrifice there were for other vses of daylie prayer reading preaching and hearing the word of God other Synagogues built as it were Parish churches in great number in Ierusalem it self foure hundred and foure score and manie more in the whole kingdom as the Hebrew Traditions testifie Of al which places especially of the Temple there was venerable respect had For which cause when Ioiada the High Priest gaue order to kil Athalia he suffered it not to be donne in
therfore for this also remember me my God spare me according to the multitude of thy mercies †But in those daies also I saw the Iewes marying wiues wemen of Azotus and of Ammon and of Moab †And their children spake the halfe part the Azotian tongue and they could not speake the Iewes language and they spake according to the language of the people and people †And I rebuked them and cursed them And I beate of them some men and shaued them bald and adiured them by God that they should not geue their daughters to their sonnes nor take their daughters for their sonnes for themselues saying †Did not Salomon the king of Israel sinne in this kind of thing and surely in manie nations there was not a king like to him he was beloued of his God and God sette him king ouer al Israel him therfore also foren wemen brought to sinne †And shal we also being disobedient persons doe al this great euil to transgresse against our God and to marie foren wemen †And Sanaballat the Horonite was sonne in law to one of the sonnes of Ioiada the sonne of Eliasib the high Priest whom I draue from me †Remember o Lord my God against them that pollute the Priesthood and the right of Priestes and Leuites †Therfore I sepatared from them al strangers and I appoynted the courses of the Priestes and Leuites euerie man in his ministerie †and in the oblation of woode at times appoynted and in the first fruites Remember me my God vnto good Amen ANNOTATIONS Concerning the bookes of TOBIAS IVDITH WISDOM ECCLESIASTICVS and MACHABEES PROTESTANTES and other Sectaries of this time denie these bookes to be diuine Scripture because they are not in the Iewes Canon noâ— were accepted for canonical in the primitiue Church But in deede the chiefe cause is for that some thinges in these bookes are so manifest against their opinions that they haue no other answere but to reiect their authoritie An old shift noted and refuted by S Augustin touching the Booke of VVisdome which some refused pretending that it was not canonical but in deede because it conuinced their errors For otherwise who seeth not that the Canon of the Church of Christ is of more authority with al true Christians then the Canon of the Iewes And that the Church of Christ numbreth these Bookes amongst others of diuine and infallible authoritie is euident by the testimonie and diffinition not only of later general Councels of Trent Sess 4. and Florence Instructione Armenorum of Pope Innocentius Epist ad Exuperium and Gelasius Decreto delibris sacris but also the Councel of Carthage An. Dom. 419. S. Augustin lib. 2. Doct. Christ cap. 8. Isidorus lib. 6. Etymol cap. 1. Cassidorus lib. 1. Diuinarum Lectionum Rabanus lib. 2 de Institutione Clericorum and others testifie the same as we shal further note seuerally of euerie booke in their particular places And for so much as our aduersaries acknowlege these Bookes to be Holie and worthie to be read in the Church but not sufficient to proue and confirme pointes of faith the studious reader may consider that the Councel of Carthage calleth them Canonical and Diuine which sheweth that they are of infallible authoritie For a Canon is an assured rule and warrant of direction whereby sayth S. Augustin lib. 11. contra Faustum cap. 5. et lib. 2. contra Cresconium cap. 32. the infirmitie of our defect in knowlege is guided and by which rule other bookes are likewise knowne to be Gods word His reason is because we haue no other assurance that the bookes of Moyses the foure Gospels and other bookes are the true word of God but by the Canon of the Church VVherevpon the same great Doctor vttered that famous saying that he vvould not beleue the Gospel except the authoritie of the Catholique Church moued him thervnto contra Epist Fundamenti ca. 5. True it is that some Catholique Doctors doubted whether these bookes were Canonical or no because the Church had not then declared that they were but since the Churches declaration no Catholique doubteth So S. Ierom testifieth that the Booke of Iudith among the rest semed to him not canonical til the Councel of Nice declared it to be Likewise the Epistle to the Hebrewes the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn S. Iudes Epistle and the Apocalyps were sometimes doubted of yet were afterwardes declared to be Canonical And most Protestantes namely English admitte them al as the assured word of God though they were not alwaies so reputed by al but as S. Ierome affirmeth of S. Iames Epistle Paulatim tempore procedente meruit authoritatem By litle and litle in processe of time merited authoritie THE ARGVMENT OF THE BOOKE OF TOBIE BESIDES the testimonies of Councels and Fathers before mentioned S. Cyprian de Oratione Dominica alleaging this booke cap. 12. saith Diuine Scripture instructeth vs that prayer is good with fasting and almes S. Ambrose li de Tobia â— 1. calleth this booke by the common name of Scripture saying he wil briefly gather the vertues of Tobie which the Scripture in historical maner layeth forth at large VVhere he also calleth this historie Prophetical and Tobie a Prophet And lib. 3. offic cap. 14. alleageth this booke as he doth other holie Scriptures to proue that the vertues of Gods seruants farre excel the Moral Philosophers S. Chrysostom ho. 15. ad Heb alleageth Tobias as Scripture denouncing curse to contemners S. Augustin made a special sermon of Tobias as he did of Iob which is the 226. sermon de tempore S. Gregorie parte 3. pastor curae admon 21. alleageth it as holie Scripture And vene able Beda expoundeth this whole booke mystically as he doth other holy Scriptures S. Ierom translated it out of the Chaldee language wherein it was written iudging it more â—eâ—e to displease the Phariâ—aical Iewes who reiect it then not to satisfie the wil of holie Bishops vrging to haue it Epist ad Chromat Heliodorum to 3. The author is vncertaine but S. Athanasius in Synopsi reporteth the contentes at large And S. Augustin li. quest ex vâ—roque testamento q. 119. deliuereth both the contentes and cause of writing it briefly thus The seruant of God holie Tobias is geuen to vs after the law for an example that we might know how to practise the thinges which we reade And if tentations come vpon vs not to depart from the feare of God nor expect helpe from anie other then from him It may be diuided into three partes The first foure chapeers shew the holie and sincere maner of life of old Tobias The eight folowing relate the iorney and affayres of yong Tobias accompained and directed by the Angel Raphael In the two last chapters they praise God And old Tobias prophecieth better state of the commonwealth THE BOOKE OF
principal cause efficient of al good mens workes and men the secondarie cause of the same Moreouer Iobs singular patience and other vertues are likewise commended in other holie Scriptures by ancient Doctores Tobiae 2. God permitted tentation to happen vnto Tobias that example might be geuen to his folowers of his patience as of holie Iob S. Iames c. 5. exhorting to patience sayth You haue heard the suffering of Iob and you haue sene the end of our Lord. Tertullian li. de patientia admiring Iobs patience exclameth thus ô most happie man whom neither the driuing away of his flockes of catle nor consuming of the rest with â—ire nor the losse of his children nor terments of his bâ—diâ— could drive â—â—â—m patience but he stood immoueable in the seruice of God for example to vs that we fall not for anie wordlie damage losse of dearest friendes or corporal afflictions blessed be God by whose blessing we may now yâ—ô happie English Catholiques that patiently suffer the very same kindes of tribulation though not in so great a degree in our time S Cyprian li debâ—no patientie Iob examined proued by the vertue of patience was aduanced to the very height of prayse a rich lord in possession a more rich father in children sudainly was neither lord nor father was also most greuously afflicted in his flesh and that no tentation might be wanting the diuel armed his wife against him yet was he not moued but by victorious patience thanked God for al In like sorre other holie fathers for encoregement and consolation of the afflicted write much of holie Iobs inuincible patience Aboue al S. Gregorie our Apostle dilateth most excellently in thirtie and fine whole bookes describing proposing his so great vertues to be imitated by al Christianes first of al li. 1. c 5. obseruing how great a prayse it is to be good in such a place in the middes of a crooâ—ed and peruerse nation shining as a light in the vvorld dwelling in the gentiles vvhere vvas the seate of Satan a lillie amongst thornes 5 Offered holocaustes for euerie one Albeit the vertue of Sacrifice as wel of Holocaust in the old Testament as especially of Christs Sacrifice in the New is of infinite valure in it selfe yet the application therof to particular persons and purposes is limited and therfore holie Iob offered not only once for al his children but manie times seuerally for euerie one VVherof see Cardinal Allan li. 2 de Eucharist Sacrific c. 35. CHAP. II. Satan by Gods permission 7. striketh Iob with sâ—res from the sole of his foote to the toppe of his head 9. His wife also insulteth against him but he sinneth not 11. Three freindes coming to visite and conforte him sitte siâ—â—nâ— by him seuen dayes AND it came to passe when on a certaine day the sonnes of God were come and stood before our Lord and Satan came among them and stood in his sight †that our Lord sayd to Satan From whence comest thou who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to Satan Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil and yet reteyning innocencie But thou hast moued me against him that I should afflict him in vaine †To whom Satan answering said Skinne for skinne al thinges that a man hath he wil geue for his life †otherwise put thy hand and touch his bone and flesh and then shalt thou see that he wil blesse thee in the â—ace †Our Lord therfore sayd to Satan Behold he is in thy hand but yet saue his life †Satan therfore going out from the face of our Lord stroke Iob with a verie sore boile from the sole of the foote euen to the toppe of his head †who with a shel scraped the corruption sitting on a dunghil †And his wife sayd to him Doest thou yet continue in thy simplicitie blesse God and die †Who sayd to her Thou hast spoken like one of the foolish wemen if we haue receiued good things of the hand of God euil thinges why should we not receiue In al these things Iob sinned not with his lippes †Therfore “ Iobs three frendes hearing al the euil that had changed to him came euerie one out of their place Elephaz a Themanite and Baldad a Suhite and Sophar a Naamathite For they had appointed that coming together they would visite him and confort him †And when they had lifted vp their eies a far of they knew him not and crying out they wept and renting their clothes sprinkled dust ouer their head toward heauen †And they sate with him on the ground seuen daies and seuen nightes and no man spake to him a word for they saw the payne to be vehement ANNNOTATIONS CHAP. II. 11. Iobs three freindes For better intelligence of these conflictes betwen holie Iob and his freindes it may here be obserued that they were in dede his freindes as the text simply calleth them that they beleued rightly in God Almightie and were not idolaters that they came of freindly good affection to comforth him though they fel into vvordes of reprouing him as S. Gregorie teacheth they alleaged also manie excellent diuine sentences very truly which therfore Iob reproued not But they erred in their illations against Iob and that of ignorance rather then of sette malice concluding that Iob was guiltie of some enormious sinnes because they saw him so greuously punished and heard him complaine therof his owne conscience knowen to him and hid to them wherof they rashly iudged testifying that he was innocent in respect of so great crimes And in this their particular error though they were not heretikes being not obstinate after that the truth was sufficiently reueled vnto them yet they prefigured heretikes endeuouring by one truth to destroy an other and by arrogating knowlege which they had not promising also â—evv thinges vnheard of rather to drovv others to admire them then to edification CHAP. III. Iob lamenteth describing his owne and the general calamities of man 13. and shearing hoâ—â—â— theâ— escape manie miseries which either are neuer bornt or dye presently after their birth AFTER these things Iob opened his mouth and cursed his day †and spake †Perish may the day wherin I was borne and the night wherin it was sayd A man is concâ—â—â—ed †Be that day turned into darkenesse God require it not from aboue and let it not be lightened with light †Let darkenes and the shadow of death obscure it let a mist possesse it and be it wrapped in bitternesse †A darkesome hurle wind possesse that night be it not counted in the daâ—es of the yeare not numbred in the monethes †Be that night 〈◊〉 not prayse worthie †Let them curse it which
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
my bones shal say Lord who is like to thee Deliuering the needie from the hand of them that are stronger then he the needie and poore from them that spoile him Vniust witnesses rysing vp asked me things that I knew not †They repayed me euil things for good sterilitie to my soule †But I when they were trublesome to me did put on cloth of heare I humbled my soule in fasting and my prayer shal be turned into my bosome †As a neighbour as our brother so did I please as mourning and sorowful so was I humbled †And they reioyced against me and came together scourges were gathered together vpon me and I was ignorant †They were dissipated and not compunct they tempted me they scorned me with scorning they gnashed vpon me with their teeth †Lord when wilt thou regard restore thou my soule from their malignitie myne only one from the lions †I wil confesse to thee in the great Church in a graue people I wil prayse thee †Let them not reioyce ouer me that are my aduersaries vniustly that hate me without cause and twinckle with the eies †Because they spake in deede peaceably to me and in the anger of the earth speaking they meant guiles †And they opened their mouth awide vpon me they said Wel wel our eies haue seene †Thou hast sene ô Lord keepe not silence Lord depart not from me †Arise and attend to my iudgement my God and my Lord vnto my cause †Iudge me according to thy iustice ô Lord my God and let them not reioyce ouer me †Let them not say in their hartes Wel wel to our soule neitheir let them say We haue deuoured him †Let them blush and be ashamed together that reioyce at my euils Let them be clothed with confusion and shame that speake great things vpon me †Let them reioyce and be glad that wil my iustice and let them say alwayes Our Lord be magnified that wil the peace of his seruant †And my tongue shal meditate thy iustice thy prayse al the day PSALME XXXV The prophet describeth the wicked malice of obstinate sinners 6. Against which he opposeth Gods infinite goodnes 9. with his prouident mercie towards the worst and iust reward of the good 12. praying to escape the dangerous gulfe of pride †Vnto the end to the seruant of our Lord Dauid him selfe THE vniust hath said within him selfe that he would sinne there is no feare of God before his eies †Because he hath done deceitfully in his sight that his iniquitie may be found vnto hatred †The wordes of his mouth are iniquitie and guile he would not vnderstand that he might doe wel †He hath meditated iniquitie in his bed he hath set himselfe on euery way not good and malice he hath not hated Lord thy mercie is in heauen and thy truth euen to the clowdes †Thy iustice as the hilles of God thy iudgementes are great depth Men beastes thou wilt saue ô Lord †as thou hast multiplied thy mercie ô God But the children of men shal hope in the couert of thy winges †They shal be inebriated with the plentie of thy house and with the torrent of thy pleasure thou shalt make them drinke Because with thee is the fountaine of life and in thy light we shal see light †Extend thy mercie to them that know thee and thy iustice to them that are of a right hart Let not the foote of pride come to me and let not the hand of a sinner moue me †There haue they fallen that worke iniquitie they were expelled neither could they stand PSALME XXXVI An exhortation not to enuie nor imitate the euil who for most part prosper in this world and are damned eternally but to flee euil and doe good duly considering that God diuersly permitteth and punisheth the wicked and likewise comforteth and afflicteth the iust al for their good †A Psalme to Dauid him self HAVE no emulation toward the malignant neither enuie them that doe iniquitie †Because they shal quickely wither as grasse and as the blossomes of herbes they shal soone fal †Hope in our Lord and doe good and inhabite the land and thou shalt be fed in the riches therof †Be delighted in our Lord and he wil geue thee the petitions of thy hart †Reuele thy way to our Lord and hope in him and he wil doe it †And he wil bring forth thy iustice as light and thy iudgement as midday †be subiect to our Lord and pray him Haue no emulation in him that prospereth in his way in a man that doth iniustices †Cease from wrath and leaue furie haue not emulation that thou be malignant †Because they that are malignant shal be cast out but they that expect our Lord the same shal inherite the land †And yet a litle while and the sinner shal not be and thou shalt seeke his place and shal not find it †But the meeke shal inherite the land and shal be delighted in multitude of peace †The sinner shal obserue the iust and shal gnash vpon him with his teeth †But our Lord shal scorne him because he foreseeth that his day shal come †Sinners haue drawen out the sword they haue bent their bowe That they may deceine the poore and needie that they may murder the right of hart †Let their owne swordes enter into their hartes and let their bowe be broken †Better is a litle to the iust aboue much riches of sinners †Because the armes of sinners shal be broken in pieces but our Lord comfirmeth the iust †Our Lord knoweth the daies of the immaculate and their inheritance shal be for euer †They shal not be confounded in the euil time and in the dayes of famine they shal be filled †because the sinners shal perish But the enemies of our Lord forth with as they shal be honoured and exalted vanishing shal vanish as smoke †The sinner shal borrow and not pay but the iust is merciful and wil geue †Because they that blesse him shal inherite the land but they that curse him shal perish †With our Lord the steppe of man shal be directed and he shal like wel of his way When he shal fal he shal not be brused because our Lord putteth his hand vnder †I haue bene yong for I am old and I haue not sene the iust forsaken nor his seede seeking bread †Al the day he is merciful and lendeth and his seede shal be in blessing †Decline from euil and doe good and inhabite for euer and euer †Because our Lord loueth iudgement and he wil not forsake his sainctes they shal be
backe they haue prolonged their iniquitie †Our iust Lord wil cut the neckes of sinners †let them al be confounded and turned backward that hate Sion †Let them be made as grasse in the toppes of houses which is withered before it be plucked vp †Wherof the reaper hath not filled his hand and he that gathereth the sheaues his bosome †And they sayd not that passed by The blessing of our Lord be vpon you we haue blessed you in the name of our Lord. PSALME CXXIX The Iewes or other people in tribulation for sinne or temporal captiuitie crie to God to be deliuered 4. trusting and encoreging ech other in Gods accustomed mercie assuredly hoping that he wil redeme deliuer them A gradual Canticle FROM the depthes I haue cried to thee ô Lord †Lord heare my voice Let thine eares be intent to the voice of my petition †If thou shalt obserue iniquities ô Lord Lord who shal susteyne it †Because with thee there is propiciation and for thy law I haue expected thee ô Lord. My soule hath expected in his word †my soule hath hoped in our Lord. †From the morning watch euen vntil night let Israel hope in our Lord. †Because with our Lord there is mercie and with him plenteous redemption †And he shal redeme Israel from al his iniquities PSALME CXXX Anie iust soule in humble confidence offereth his innocencie as a spiritual and gratful sacrifice to God 3. exhorting al Gods seruants euer to hope in him A gradual Canticle of Dauid LORD my hart is not exalted neither are mine eies loftie Neither haue I walked in great matters nor in meruelous thinges aboue me †If I was not humbly mynded but exalted my soule As the weaned childe is toward his mother so retribution in my soule †Let Israel hope in our Lord from henceforth now and for euer PSALME CXXXI The Psalmist earnestly prayeth God to geue him leaue to shew him where to build a Temple But more especially prayeth for and prophecieth the coming of Christ the promised Sonne of Dauid 14. signifying Gods promise therof and of establishing his Church A gradual Canticle REMEMBER Dauid ô Lord and al his meekenes †As he sware to our Lord vowed a vowe to the God of Iacob †If I shal enter into the tabernacle of my house if I shal ascend into the bed of my couch †If I shal geue sleepe to mine eies and slumbering to mine eie liddes †And rest to my temples vntil I finde a place for our Lord a tabernacle for the God of Iacob †Behold we haue heard of it in Ephrata we haue found it in the fildes of the wood †We wil enter into his tabernacle we wil adore in the place where his feete stood †Arise Lord into thy rest thou and the arke of thy sanctification †Let thy Priestes be clothed with iustice let thy sainctes reioyce †For Dauid thy seruants sake turne not away the face of thy Christ †Our Lord hath sworne truth to Dauid and he wil not disapoint it Of the fruite of thy wombe I wil set vpon thy seate †If thy children shal keepe my testament and these my testimonies which I wil teach them Their children also euen for euer shal sit vpon thy seate †Because our Lord hath chosen Sion he hath chosen it for an habitation to himself †This is my rest for euer and euer here wil I dwel because I haue chosen it †Blessing I wil blesse her widow her poore I wil fil with breades †Her Priestes I wil clothe with saluation and her sainctes shal reioyce with ioyfulnes †Thither wil I bring forth a horne to Dauid I haue prepared a lampe to my Christ †His enemies I wil clothe with confusion but vpon him shal my sanctification florish PSALME CXXXII Fraternal concord is commended to al in the Church as necessarie and delectable in it self and blessed of God A gradual Canticle of Dauid BEHOLD how good and how pleasant a thing it is for brethren to dwel in one †As oyntement on the head which ranne downe vpon the beard the beard of Aaron which ranne downe vnto the hemme of his garment †As the dew of Hermon which runneth downe vpon mount Sion Because there hath our Lord commanded blessing and life euen for euer PSALME CXXXIII Al and especially clergie men that serue the Church are inuited to prayse God by day and by night so shal they be blessed of God A gradual Canticle LOE now blesse our Lord al ye the seruantes of our Lord Which stand in the house of our Lord in the courtes of the house of our God †In the nightes lift vp your handes vnto the holie places and blesse ye our Lord. Our Lord out of Sion blesse thee who made heauen and earth PSALME CXXXIIII God who only is omnipotent and fountaine of algoodnes is of al to be praised 8. He is the special protector of his elected people 15. Contrariwise false goddes are impotent vaine and can not helpe those that serue them 19. Only the Church doth rightly praise him Alleluia PRAYSE ye the name of our Lord ye seruantes prayse our Lord. †Ye that stand in the house of our Lord in the courtes of the house of our God †Prayse ye our Lord because our Lord is good sing ye to his name because it is sweete †Because our Lord hath chosen Iacob to himself Israel for his owne possession †Because I haue knowne that our Lord is great and our God aboue al goddes †Al thinges whatsoeuer our Lord would he hath done in heauen in earth in the sea and in al the depthes †Bringing forth clowdes from the vttermost of the earth lightenings he hath turned into rayne Who bringeth forth the windes out of his treasures †who stroke the first begotten of Aegypt from man euen to beast †He sent â—orth signes and wonders in the middes of thee ô Aegypt vpon Pharao and vpon al his seruantes †Who stroke manie nations and slew strong kinges †Sehon the king of the Amorrheites Og the king of Basan and al the kingdomes of Chanaan †And he gaue their land for inheritance for an inheritance to Israel his people †Lord thy name is for euer Lord thy memorial is vnto generation and generation †Because our Lord shal iudge his people and wil be intreated toward his seruantes †The idoles of the Gentiles are siluer and gold the workes of mens handes †They haue mouth and shal not speake they haue eies and shal not see †They haue eares and shal
that neither running is of the swift nor warre of the strong nor bread of the wise nor riches of the lerned nor grace of the artificers but time and chance in al. †Man knoweth not his owne end but as fishes are taken with the hooke and as birdes are caught with the snare so men are taken in the euil time when it shal sudenly come vpon them †This wisdom also I haue sene vnder the sunne and haue proued it to be very great †A litle citie and few men in it there came against it a great king and compassed it and builded fortes round about and the siege was perfired †And there was found in it a man poore and wise and he deliuered the citie by his wisdom and no man afterward remembred that pooreman †And I sayd that wisdom is better then streingth how then was the wisdom of the pooreman contemned his wordes were not heard †The wordes of the wise are heard in silence more then the crie of a prince among fooles †Better is wisdom then weapons of warre and he that shal offend in one point shal lose manie good thinges CHAP. X. Considering the great difference betwen wisdom and follie 4. it behoueth to resist vehement tentations diligently 5. As when euil ignorant men haue auctoritie ouer the wise 8. The wicked often fal into their owne snares 10. are hard yet not vnpossible to be corrected 11. Detracters are like serpents 12. wise graue princes are profitable childish are hurtful to the commonwealth 18. which by their negligence tendeth to ruine 20. yet subiectes ought not to iudge euil of them FLIES dying marre the sweetnes of ointment Wisdom and glorie is more precious then a litle and temporal follie †The hart of a wiseman is in his righthand and the hart of a foole is in his lefthand †Yea and the foole walking in the way wheras himself is vnwise estemeth al men fooles †If the spirite of him that hath powre ascend vpon thee leaue not thy place because carefulnes wil make the greatest sinnes to cease †There is an euil that I haue sene vnder the sunne as it were by errour proceding from the face of the prince †a foole set in high dignitie and the rich to sitte beneth †I haue sene seruants vpon horses and princes walking on the ground as seruants †He that diggeth a pitte shal fal into it and he that breaketh the hedge a serpent shal bite him †He that remoueth stones shal be afflicted in them and he that cutteth trees shal be wounded of them †If the iron shal be blunt and that not as before but shal be made blunt it shal be sharpened by great labour and after industrie shal wisdom solow †If a serpent bite in silence nothing lesse then it hath he that detracteth seoâ—etly †The wordes of the mouth of a wiseman grace and the lippes of the vnwise shal throw him downe headlong †The beginning of his wordes is follie and the later end of his mouth is most wicked errour †A foole multiplieth wordes A man is ignorant what hath bene before him and what shal be after him who can tel him †The labour of fooles shal afflict them that know not to goe into the cittie †“ Woe to thee ô land whose king is a childe and whose princes eate in the morning †Blessed is the land whose king is noble whose princes eate in their time to refection and not to riotousnes †In slouthfulnes the roofe of the house shal goe to ruine in the infirmitie of the handes the house shal droppe through †They make bread for laughter and wine that liuing they may make merie and to money al thinges obey †In thy cogitation detract not from the king and in the secret of thy chamber curse not the richman because euen the birdes of the ayre wil carie thy voice and he that hath winges wil declare the sentence ANNOTATIONS CHAP. X. 16 VVoe to thee o land vvhose king is a childe S. Ierom as in most part of his commentaries vpon this booke expoundeth this passage in two senses simply according to the first apparance of the letter and mystically concerning the Church The wiseman semeth in dede sayth he to reproue the principalitie of yongmen and to condemne luxurious iudges for that in the one by want of age is infirme wisdom in the other mature age is weakened by delicacies And contrary wise he approueth a prince of good partes liberal education commendeth those Iudges which do not preferre voluptuousnes before publique affayres but after great labour and administration of the commonwealth are constrained as by necessitie to take meate Yet to me saith this great Doctor something more sacred semeth to lye hidde in the letter that in Scripture they are called yongmen who forsake old auctoritie and contemne ancient precepts of forefathers who neglecting Gods commandment desire to establish traditions of men Touching which points our Lord threatneth Israel by Isaias for that this people hath refused the water of Siloe that runneth with silence and hath turned away the old fishpond choosing the streames of Samaria and gulfes of Damascus I wil geue yongmen to be their princes and deluders shal rule ouer them Read Daniel Thou shalt finde God ancient of dayes Read the Apocalips of S. Iosu Thou shalt finde the head of our Sauiour white as snow and as white wool Ieremie also because he was wise and grauitie was reputed in his wisdom was forbid to cal himself a childe VVoe therfore to the land whose king is the diuel who alwayes couering nouelties rebelled in Absalom against the father VVoe to that land whose Iudges and Princes loue the pleasures of this vvorld VVho vntil the day of death come say Let vs eate and drinke for to morow we shal dye Contrarivvise blessed is the land of the Church vvhose King is Christ the Sonne of the freeborne descending from Abraham Isaac and Iacob the stock of Prophetes and of al Saintes ouer vvhom sinne ruled not and for that cause they vvere truly free of vvhom vvas borne the holie Virgin Marie more free hauing no shrubbe nor branch out of the side but her vvhole fruite sprungforth into a floure saying in the Canticles I am the floure of the filde the lillie of the valles The princes also of this land are the Apostles and al sainctes vvho haue their king the sonne of the freeborne the sonne of the freevvoman not of the bondvvoman Agar but borne of the freedom of Sara Neither do they eate in the morning nor quickly For they seke not pleasure in this present vvorld but shal eate in their due time vvhen the time of revvard shal come and they shal eate in fortitude and not in confusion Al the good of this present vvorld is confusion but of the future vvorld is perpetual fortitude Thus farre
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
singing in the window the rauen on the vpper post because I wil attenuate her strength †This is the glorious citie dwelling in confidence that sayd in her hart I am and beside me there is none other els how is she become as a desert the couche for beastes euerie one that passeth by her shal hisse and wag his hand CHAP. III. Ierusalem for reiecting Gods admonitions shal be destroyed 7. Christ being risen from death the Iewes persecuting the faithful shal be reiected miserably destroyed 9. and the Gentils called 11. So his Church shal floorish 13. and at last the Iewes shal be conuerted VVO TO thee thou prouoking and redemed citie the doue †She hath not heard the voice and she hath not receiued discipline she hath not trusted in our Lord to her God she hath not approched †Her princes in the middes of her as lions roarnig her iudges wolues in the euening left nothing for the morning †Her prophets madde men vnfaythful her priests haue polluted the holie they haue done vniustly agaynst the law †Our iust Lord in the middes therof wil not doe iniquitie in the morning in the morning he wil geue his iudgement into light and it shal not be hid but the wicked man hath not knowen the confusion †I haue destroyed the Gentils their corners are dissipated I haue made their wayes desert whiles there is none that passeth by their cities are desolate not a man remayning nor any inhabiter †I sayd Neuertheles thou shalt feare me thou shalt receiue discipline and her habitation shal not perish for al thinges wherin I haue visited her but yet rysing early they corrupted al their cagitations ◠Wherfore expect me sayth our Lord in the day of my resurrection til hereafter because my iudgement to assemble the Gentils and to gather kingdomes to powre vpon them mine indignation al the wrath of my furie for in the fyre of my ielousie shal al the earth be deuoured †Because c then wil I restore to the peoples a chosen lippe that al may inuocate in the name of the Lord may serue him with one shoulder †Beyond the riuers of Aethiopia thence shal my suppliants the children of my dispersed bring me a gift †In that day thou shalt not be confounded vpon al thine inuentions wherin thou hast preuaricated against me because then wil I take away out of the middes of thee the loftie speakers of thy pride thou shalt adde no more to be exalted in my holie mount †And I wil leaue in the middes of thee a people poore and needie they shal hope in the name of our Lord. †The remnāt of Israel shal not doe iniquitie neyther shal they speake leasing and deceitful tongue shal not be found in their mouth because they shal feede and shal lie downe and there shal be none to make them afrayd †Prayse ô daughter of Sion make iubilation Israel be glad reioyce in al thy hart ô daughter of Ierusalem †Our Lord hath taken away thy iudgement he hath turned away thine enemies the king of Israel our Lord in the middes of thee thou shalt feare euil no more †In that day it shal be sayd to Ierusalem Feare not to Sion let not thy handes be dissolued †Our Lord thy God in the middes of thee strong he wil saue he wil reioyce vpon thee in gladnes he wil be silent in his loue he wil be ioyful vpon thee in prayse †The triflers that were departed from thee I wil gather together because they were of thee that thou mayst no more haue reproch for them †Behold I wil kil al that haue afflicted thee at that time and I wil saue the halt her that was cast out I wil gather and I wil make them into prayse and into name in al the land of their confusion †In that time when I wil bring you and in the time that I wil gather you for I wil geue you into a name and into prayse to al the people of the earth when I shal conuert your captiuitie before your eyes saith our Lord. THE PROPHECIE OF AGGEVS AGGEVS prophecying in the second yeare of Darius Histaspis king of Persians that is in the 18. yeare after the relaxation from captiuitie of Babylon exhorteth to reedifie the Temple which had bene begune and intermitted promising much prosperitie after the building therof and finally the coming of Christ desired of al nations who by his presence wil glorifie this new temple more then the former built by Salomon and especially prophecieth the glorie of his Catholique Church which shal much excel the Church of the old Testament CHAP. I. The Iewes building to themselues excellent houses are iustly reprehended for not building the Temple of God 10. VVhich is the cause of the barrennes sicknes and other euils 12. VVherupon they vndertake the holie worke IN THE second yeare of Darius the king the sixth moneth in the first day of the moneth the word of our Lord was made in the hand of Aggeus the prophet to Zorobabel the sōne of Salathiel duke of Iuda to b Iesus the sonne of Iosedec the grandpriest saing †Thus sayth the Lord of hostes saying This people sayth The time is not yet come of building the house of our Lord. †And the word of our Lord was made in the hand of Aggeus the prophete saying †Why is it time for you to dwel in embowed houses and this house desert †And now thus sayth the Lord of hostes Set your hartes vpon your wayes †You haue sowed much and brought in litle you haue eaten and haue not bene filled you haue drunke and haue not bene inebriated you haue couered your selues haue not bene warmed and he that hath gathered the wages put them into a broken bag †Thus sayth the Lord of hosts Set your harts vpon your wayes †go vp into the mountayne carie timber and build the house and it shal be acceptable to me and I shal be glorified sayth our Lord. †You haue looked for more and behold it became lesse and you brought it into the house and I puft at it for what cause sayth the Lord of hosts because my house is desert and you hasten euerie man into his owne house †For this cause were the heauens stayed ouer you that they gaue no dew and the earth was prohibited that it yelded not her spring †and I called a drought vpon the earth vpon the mountaines and vpon the wheate and vpon the wine and vpon the oile and what thinges soeuer the ground brought forth vpon men vpon beastes vpon al the labour of the handes †And Zorobabel the sonne of Salathiel and Iesus the sonne of Iosedec the high priest al the remnant of the people heard the voice of their God the wordes of Aggeus the prophet as our Lord their
vp the soule and assisting the same to the end The second lesson in Masse on Imber Saturday in Lent :: God worketh and we cooperate for he taketh not away but helpeth free wil. S. Aug. q. 15. in Deut. :: Peculiar place appropriate to Gods seruice :: In the deseâ—â— they could not obserue the ceremonies of the Law but comming to rest they were bound to kepe al one sette forme of holie rites No hostes lawful in sacrifice but such as the law appointed New precepts may be added not contrarie to the former :: Noueltie in Religion is a marke of idolatrie or heresie :: Euerie priuat man is not commanded nor warrented by this to kil but euerie one is bound to informe the Magistrate and so by order of iustice to procede against the wicked Such as wil not indure discipline are called children of Beâ—lial that is vvithout yoke :: If these thiÌ„gs were vncleane by nature they were not lawful for anie nation to eate but being only forbid to the Iewes sheweth that this prohibition was ceremonial only for that time and people :: Al shew of crueltie to be auoided Mystically this presigured that Christ for the similitude of sinful flesh signified by a kidde should not be slaine in his infancie â— Tho. 1. 2. q. 102. â— 6. ad 4. :: The Israelites were bouÌ„d to do their endeuour that none should be needie among them notwithstanding for exercise of loue charitie Gods prouidence suffered some to be poore â— 7. 11. :: He that can and wil not feede his neighboure in extremitie killeth him S. Amb. li. 2. de Offic. c. 7. The rest of the feastes are mentioned Leuit. 23. Num. 28. 29. :: Here only three of the principal 1. Pasch 2. Pentecost 3. Feast of Tabernacles :: It is not ynough to doe that is iust except it be donne iustly to a good end for loue of iustice :: In the councel of Priestes one supreme Iudge which was the High Priest v. 12. :: There were not manie presidentes at once but in succession one after an other :: Pluralitie of wiue is not here forbid for king Dauid transgressed not this precept hauing more then one or two but Salomon offended in multiplying manie wiues S. Aug. q. 27. in Deut. :: Temporal good Princes take the law and word of God at the Priests handes Supreme Iuge of controuersies Sentence of the Iewes consistorie infallible The high priest was chief Iudge Protestantes friuolous euasion English Bible 1603. Pride in priuate opinion punished with death :: This sorte of false prophets signified Heretikes that preach false things in Christs name :: These prefigured Apostataes which renouncing Christ expresly professe false goddes The same wordes may haue diuers literal senses :: The way to the cities of refuge were paued and markes set for direction that he which fled might not erre in his way :: This was sayd to the whole people who must not intreate for the murderers pardon but the kinsmen of him that was slaine might remitte the punishment :: This pertained to the Iudge who without partialitie must do iustice :: Men possessed with such desires haue not like valure to good souldiars And by worde or example often discorege others So in spiritual warfare we must not be addicted to worldlie profites or pleasures :: By this ceremonie and abiuration they purged them selues that they were not negligent in doing iustice :: Mystically he is cursed that persisteth in sinne as it were hanging on the tree by which our first parents sinned :: Their houses had flat roofes as manie of our churches pallaces and castles where battlements are necessarie for danger of falling when anie walke theron :: For correction of so couetous a mind the whole fruicte must be offered to pious vses Theodoret. q. 23. in Deut. :: Such as are barreÌ„ in good workes can not enter into Gods house Theod. q. 25. in Deut. :: These natioÌ„s not able to hurt the children of Israel neither by denying ordinarie curtesies nor by force nor by hyring BalaaÌ„ to curse them yet inuegling them with carnal sinnes signified obstinate peruerse sinners that nouer amending can neuer be rightly receiued into the Church of God :: Onlie lawful enemies are here called strangers where therfore is iust cause of warre there only it is lawful to exercise vsurie S. Amb. li. de Tobia c. 15. :: Vowes binde where otherwise was no obligation :: This hebrew phrase signifieth that pledging the thing wherin the meanes of life consisteth is as if he pledged his life :: In case the laborer susteyneth his life by his dailie wages then not to pay him is in effect to kil him and such sinne crieth to God for reuenge VVhether the band of mariage could be â—oosed or no in the old law amongst ChristiaÌ„s it can not be dissolued No not for adultrie Only before consummatioÌ„ Mariage is dissolued by solemne vow in Religion :: S. Paul expoundeth this of the spiritual laborer in Gods Church that he must haue his main tenaÌ„ce for his trauel 1. Cor. 9. 1. Tim. 5 It was also ment of oxen so it hath two literalseÌ„ses Theod. q 31. in Deut. :: He that disdaineth to honour his brother is iustly despised :: A lasie familie vnprofitable to the coÌ„moÌ„wealth Mystically Pastors and Doctors must beget spiritual children to Christ not to themselues so they are called Christians not Paulians whom S. Paul conuerted And he that is elected by the church to spiritual functioÌ„ neglecteth his dutie is worthie of reproch and in famie S. Aug. li. 32. c. 10. cont Faust Manich. :: Amalec first impugned Israel after they had passed the redsea Exo. 17. Mariage with the brothers wife he dying without issue Rutâ— 3. 4. The third lesson in Masse on Imber Saturday in whit funweke :: Laban pursued Iacob when he parted from Mesopothamia of Syria Gen. 27. The first lessoÌ„ in Masse on Imber Saturday in Lent :: The people payed euerie yeare two â—â—thes first to the Leuites the second for entertaining trauelers to from IerusaleÌ„ euerie third yeare a third tith for relief of the poore inhabitantes :: Mutual pact betwen God his peoples that they seruing him he wil reward them The third part Gods promises threates for keeping or breaking his commandments :: The ancientes of euerie tribe :: The Leuites proper office was to blesse :: But by occasion of sinne their office was also to pronounce curses :: Though the sinnes were secrete yet the offenders were cursed publique sinnes were also publikely punished :: Temporal blessings belonged to sensual people of the old testament now the poore in spirite are blessed that mourne and suffer persecution for truth and iustice :: The poore beiÌ„g releeued of thy superfluitie shal blesse thee :: Thou shalt rule ouer others none ouer thee :: Yet alwaies with this condition if thou serue God :: Thus most coÌ„monly sinners were
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore
both good euil nn this life :: Feare on mans paâ—t and hope in God do wel consist together So both presumption and desperation are auoided :: Holie Iob knowing it to be vnpossible that God calumniateth anie man inquireth what is the cause why his goodnes afflicteth the iust :: In that I am thy creature thou maist iustly destroy me but in deede because I am thy creature thou 〈◊〉 spare me through thy mâ—â—c◠〈◊〉 me thy grace which if I vse wel thou wilt also geue me eternal rest :: Repentance is alwayes necessarie but most especially at the houre of death The third conflict :: Sophar might haue applied the vice of much speaking to himself and his felowes alleaging manie thinges which proued not their opinion wheras Iobs allegations proued directly that which he affirmed :: Iobs owne conscience affirmed the contrarie c. 6. v. 3. :: He could not iustly confesse iniqeitie which he had not coÌ„mitted :: God suffereth his simple true meaning seruantes to be scorned for the time but afterward the wicked shal be forced to confesse that those whom they derided are worthily in honour before God Sap. 5. â— 3. :: Craftie plotters of deuises at last by Gods iust punishement commit so great absurdites that the meanest may see their foâ—lie :: Iobs state of sinne or innocencie was best knowen to God next to his owne conscience not at al to his aduersaries that presumed to iudge therof :: It semed to his aduersaries that of desperation he would teaâ— his flesh and so kil himself and to be so nere death as if one held his soule in his hand readie to bet it sâ—l from him :: He was in extreme anguish but stil trusted in God :: He denieth that he is guiltie in conscience but desireth to know of God if he haue anie hiâ— sinnes which himself knoweth not :: Al children taking their sâ—bstance from the mother and hauing only a temporal life continually tending to death can not but be subieâ—t to â—anie 〈◊〉 â—â—â—s 〈…〉 itselfe though it may some long is a limited thin◠〈…〉 is very 〈…〉 yea 〈…〉 proportion in respect of eternitie which is infinite yet God hath care to bring this weake creature to life eternal :: The parentes after death are not afflicted with the state of their children as they be in this life The fourt conflict :: Eliphaz not able to answer Iobs solide reasons raileth against him as if he were iniurious to God or taught others to cast away feare :: It is a very rare priuilege to be without spot :: But spot of venial sinnes may be in a iust man :: Al these miseries are incident to the wicked but are falsly applied to holie Iob who â—ndede was iust :: True and freindlie comforters ought to heare the afflicted with patience and not vnmercifully charge him with crimes which they neither know nor his conscience is guiltie of :: A great affliction when one ful of paine and distres is also forced to defend his owne innocencie against calumniators :: As the aduersaries stil obiect great iniquitie to him so he yeldeth them the same true answer :: Not hauing committed such sinnes as he was charged withal in this duble bitternes of corporal paine and calumniation his eye was stil vpon God expecting to be deliuered * Seâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus :: This texâ— sheweth euidently that there was a place of rest called hel The fifth conflict :: Baldad perceiuing Iob to speake confidently as the common doctrin of manie opposeth him self neuertheles against him and al that thincke as he doth and so speaketh as to manie in the plural number vvil ye speake and of himselfe his felowes are vve reputed c. So holie Iob a figure of the Church defended the common cause his aduersaries a figure of here tâ—kes speaking some truthes mixed false thinges therwith S. Greg. li. 14. c. 1. :: Blessed Iob saith S. Gregorie li. 14. c. 16. 17 looking sincerly on his owne life saw that his affliction was greater then his sinnes deserued and in that respect was not equal yet it was iust for God being iust geueth a iust reward a crowne of iustice as S. Paul speaketh of himself 2. Tim. 4 :: Al refused holie Iob in his affliction euen those whom he had loued most who therfore ought most to haue loued him againe :: An expresse profession of his faith of the Resurrection :: VVe shal rise againe not as one tree riseth in place of an other but the self same persones changed in qualities not in substance The sixth conflict :: Al mans life is short and as a moment in comparison of eternitie but it is not alwayes true that thewiked are shortly punished in respect of this life as this disputer applieth it to proue Iob to impious Therfore Iob answereth in the next chapter â— 13. That ordinarily the wicked lead their dayes to witt their whole life in vvealth and then in a moment goe downe to hel So the rest of these mens assertions are for most part true in some sense but il applied :: Though he disputed with three men yet it was concerning diuine thinges not humaine but of Gods prouidence and iustice of the resurrection of eternal life and punishment :: See ch 20. v 5. :: The same word is in Hebrew Greke and Latin for hel as in the 7 and 17. chap. other places which sheweth that besides hel of the daÌ„ned the resting place also of holie fathers in the old Testament was called by the general name of hel * a riuer of hel The seuenth conflict :: In dede wheÌ„ a iust man hath donne his dutie he is vnprofitable to God but he is profitable to himself which greatly pleaseth God who desireth mans good and it redoundeth to Gods glorie that he hath such seruantes â—â—at 5. v. 17. :: After imputation of false crimes this 〈…〉 chargeth 〈…〉 also with 〈◊〉 a 〈…〉 error of the Aegyptians that God hath no prouidence of men in this world Aristotel li. dâ— mundo textu 84. So some heretikes in their phrensic accuse Catholiques of condemned heresies :: VVhiles he expected some comforth of his freindes they stil afflicted him more and more chargeing him with falâ—â— crimes and so aggrauating his grief both of bodie and mind :: Therfore he appealeth to Gods iudgement seate for sentence :: Gods seruantes know that he wil punish wickednes but know not when the wicked presume that he wil neuer punish them :: Heretikes doing and teaching against their owne knowledge are afterward striken with blindnes that they can not see the truth S. Greg. li. 16. c. 26. :: Sinners running into both extremes of defect and excesse are likewise punished with contrarie tormentes :: Man by powre of free wil ofteÌ„ presumeth to spend the time in sinning which God granteth him to do penance for former sinnes Rom. 2. The eight conflict :: Iob answered before ch 9. yet blind
life we must desire more and more knowledge of true doctrin h from the first vse of reason at which time manie are careles i negligent to lerne how to serue God k As God is sweete in geuing good motions l so he is seuere to them that resist his grace m God mercifully p euenteth with his grace n and iustly rewardeth good workes o Gods law is his couenant with man p and testimon e of his wil. q sinne in respect of auersien from God is great nedeth â—e grace r He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned 1 God iustructeth him by his law 2 bestoweth al necessaries vpon him 3 others shalimitate his good example 4 God wil protect him 5 According to Gods couenant he shal enioy the manifest sight of God for his eternal reward â—mans weaknes without Gods helpe t TribulatioÌ„s can not be aâ—oâ—deâ— but must necessarily be suffered therfore ô God gâ—ue vs grace to passe through them without sinne v myn affliction w take away the cause and affliction wil be mitigated Ioan. 15. x wicked men of â—â—ured do end â—our to draw others into sinne y Those that hope in God shal neuer be confounded z Al The letters of the Alphebet being complete in this Psalme this last verse beginneth with Pere Redeeme praying God to redeme and deliuer Israel that is the whole Church from tribulations Dauids prayer distressed in persecution The 8. key a This Psalme is also a counenient prayer for anie Christian in tribulation b Be thou ô God arbiter of the cause bet 〈…〉 Saul and me thou knowest myn innocencie in this behalfe though I am uniustly charged by Saul and his freindes c Lest perhaps I be not so innocent as I desire and as in respect of Saul I hope that I am do thou O God proue me as thou wilt by tribulations d Dauid in confidence of a good conscience and zele against the wicked alleageth his sincere proceding more then ordinarie men may do God so inspiring him extraordinarily e The rest of this Psalme euerie Priest reciteth in Masse before he offer the holie Sacrifice professing putting him selfe in memorie that he must only communicate with the innocent or of pure conscience f and so approch to the Altar prefigured Leuit. 16. v. 4. g Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations h and so with mental prayer and external voice as the holie order of this sacred office requireth praise thee ô God in thy meruelous workes Epi. â—â—â— c. 11. i I can not but singularly loue the excellencie of this place dedicated to thy seruice where is true faith vnitie and charitie of thy people the guard of holie Angels the administratioÌ„ of sacred mysteries assistance of the Holie Ghost real presence of Christ our Lord al replenished with Diuine maiestie k This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes l Suffer me not therfore to be contaminate by the wicked nor to be deuoured with them m They are stil readie to committe more and more iniquities n themselues being corrupted endeuour by giftes of wordly commodities to corrupt others o Euerie one ought so to purge his conscience that he may be innocent or free from great sinne p deliuer me from this necessitie of dwelling among the wicked q I intend to walke right r I desire â—â— praise thee amongst thy true faithful seruantes A singular great afflictioÌ„ to be hindered from Gods true seruice Christians must abhorre and abstaine from al conuenticles of Heretikes and other Infidels An other confident prayer of Dauid in tribulation The 3. Key a Before his second annointing as is probable 2. Reg. 2. b Against ignorance God illuminateth his seruantes c against infirmitie he geueth streingth d so he nedeth not to feare anic mans malice suteltie nor force Luc. 21. v. 15. e How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God! f Albeit the spiritual or carnal enemie seke to ouerthrow me yet I am secure in the Catholique Church g God either suffereth not the enemie to find his seruant h or not to be able to hurt him spiritually i wheÌ„ a martyr or confessour dieth then he getteth the victorie against the perseâ—ntors k Diligently recounting al thy benefites I render thankes by sacrifice and praise l not only in hart but also singing with loud voice and instrument m In my inward sincere cogitation I desire and seeke that I may see thee n face to face 1. Cor. 13. v. 12. o In the meane time ô Lord grant me thy fauour p leaue me not though thou be angrie with me q He speaketh in the person of orphanes r Though car nal parentes forsake the iust man in tribulation yet God hath then most special care of him Å¿ Establish my hart in thy law t conserue me in the right way which thou hast already taught me and it is the more necessarie because myne enemies labour to peruert me v the willes vv false witnesses accused Dauid others accused Christ Mat. 26. others do stil accuse the iust Mat 5. x the wicked please themselues in lying but the chief hurt finally turneth vpon themselues y The prophet and al iust men are comforted by God and hope of reward in heauen z The iust exhorteth his owne soule to patience a fortitude b and longanimitie Psal 30. An other prayer of Dauid for deliuerie from euils The 8. key a Omitte not to comfort me b Suffer me not to be ouercome for God tempteth none to euil Iac 1. c The iust in zele of iustice pray that sinne may be punished d Ignorance doth not excuse when men may and wil not vnderstand e God saueth not without our cooperation with his grace f being comforted in spirite my bodie is as it were refreshed g freely and gladly h God protecteth and prospereth the kings good endeuoures for his people i As Psal 19. and often elswhere the subiectes pray for their Superior so mutually the superior prayeth for the subiectes The Church of Christ endowed with excellent mysteries The 6. key a 2. Reg. 6. v. 17. 1. Par. 16. v. 1. â—04 105. c Mysteries of the Catholique Church prophecied in this Psalme b Offer sacrifice of thankes for the singular benefites after recounted in this Psalme c Rammes were of the more principal thinges that were offered in the law of Moyses But the sonnes of rammes importe in mystical sense better hostes then rammes d The first thing in sacrifice is to glorifie honour and adore God in sinceritie of spirite e in his holie Catholique Chuâ—h f Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion when Dauid danced and offered hostes for sacrifice others ioyning with
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
habites and inclinations to sinne So our Sauiour afterwards taught Ioan. 13. v. 10. He that is washed nedeth not sauing to wash his feere il affections and reliques of former sinnes but is cleane wholy f VVhiles I did not know not consider nor acknowledge my sinnes I could not be forgeuen but now I know and acknowledge them g and I cease not to consider of them with sorow h Principally for so this particle only here signifieth the enormities of my sinnes consist in that I haue offended thy Diuine Goodnes and Maiestie the King of the worldes immortal inuisible onlie God to whom is due al honour and glorie for euer and euer 1. Tim. 1. v. 17. i Thou which hast promised forgeuenes to al sinners that truly conuert shal herein be iustified by receiuing me againe to grace k and ouerthrow thy calumniators that iudge wickedly of thy proceedings as if either thy iustice or mercie were peruerted l I and al are burne in original sinne the reliques wherof concupiscence and weakenes incline vs to other sinneâ— which we haue added In regard of which our infirmitie thy mercie is readie to recal vs and help vs. m Besides thou hast also geuen me knowledge of true faith and right doctrine which thou euer louest and art accustomed to reduce and direct such into the true way of penance n yea thou hast moreouer shewed to me thinges vncertaine or vnknowen to manie others geuen me the gift and spirit of prophecie to know hidde mysteries and to euerie one God geueth some particular benefites which he loueth in him and is ready of his part to confirme and maintaine the same that they be not lost o Most merciful Lord thou wilt as I see in the spirit of prophecie sprinkle me and al men with thy bloud from the Crosse where they shal geue thee vinegre about hyssoppe to drinke Ioan. 19. p by which washing I shal be cleane from sinne and become in time pure yea whiter then snow A figure of this hyssope was obserued in Moyses Law Num. 19. signifying the liuelie heat of Christs infinite charitie q When myn affections shal be cleane purged I shal take singular great delight to heare of thee r and al my powres of mind and bodie which are now afflicted shal reioyce Å¿ Leaue of thy cogitation of punishing to which purpose first take away myn iniquities â—oâ— otherwise if they remaine Gods iustice can not but punish them t Create in me new grace wherby my hart shal be pure So S. Paul calleth a iust soul a new creature Galat. 6. v. 15. v v In my invvard thoughtes w suffer me not so to fal againe that thy grace depart from me x which I had before my fal of Christ promised of my seede and alter not the same for my â—â—nâ—es Dauid also and other penitents pray here that God wil restore vnto them the ioy which they had in the state of grace of eternal saluation promised y confirme conserue in â—e hereafter a strong constant and willing spirite to perseuere z No way can a penitent better shew him self gratful to God for remission of his sinnes theâ— by instructing exhorting and perswading other sinners to repentance to leaue their former il wayes and turne to God a From the guilt and punishment of murder causing Vrias and others with him to be slaine Other penitents pray to be deliuered from what sinnes soeuer they haue committed by sheding bloud or other â—â—â—â—gs and iniuries promising to praise Gods iustice in offering and geuing grace accordâ—â—◠〈…〉 promise to sinners that they may repent b Thou â— God first sâ—â—rring me vp opening my lippes which of my selfe I can not do then my tongue and 〈…〉 wil praise thee c If thou wouldest especially legal sacrifice I would easily haue offered great store d but the best of that kind is not sufficient e true contrition of hart pleaseth thee farre better f After a penitent hath remission of his owne sinnes he must pray for the whole Church g The Church prospering her faithful children shal offer h the sacrifice of iustice rendering to euerie one that is due i also free offeringes without obligation k yea holocaustes which is the chiefest â—caâ—â—es and like hostes vpon the altar according to the state of the old law but in the law of Christ the most B. Sacrifice by him instituted Temporal punishment is due after remission of sinnes Custome of sinne maketh more pronnes to fal againe CoÌ„cupiscence remaineth after original sinne Spiritual sacrifice prefeâ—red before external Dauids inuectiue against Doeg the 8. key a Of the race of Esau half a Ievv but either an Infidel or fautor of Infidels a spie for Saul a persecutor of Dauid a murderer of Innocents 2. Reg. 22. v. 9. 18. b High priest slaine with 84. more Priestes and others because they were supposed to fauour Dauid ibidem c Thou persecutor Doeg why art thou so malicious to abuse thy credite with king Saul to the murdering of innocents d playing the part of a spie in betraying to Saul that I was with Achimelech e Though he told a truth yet it was iniquitie to betray innocents f Thou shalt vtterly be destroyed g al thy race h for a short time in this world i Dauid prophecieth his owne exaltation and conseruation of his seede in the kingdom of Israel k Sing praise and â—aâ—kes to thee l thy Goodnes which agreeth to thy name The general Iudgement the 9. key a Weakenes or mourning b S. Augustin expoundeth this Psalme as an instruction to those that suffer persecution and iniuries especially nere the end of the world c God wil ouerthrow al the counsels and forces d of worldlie politiques e The true Church afflicted desireth Christs coming to deliuer the oppressed A praier in distresse the 7. key a Though historically this Psalme b was song by Dauid the author therof shewing how he prayd in dauger and rendered thankes for his deliuerie c when vpon notice geuen that he abode in the mountaines Saul straictly beseged him with a great armie but the Philistims inuading the countrie Saul was forced to leaue Dauid and to turne his forces against them 1. Reg. 23 yet iâ— perceyneth also literally to al iust men in distresse especially to the Church of Christ praying in like dangers and God by his like prouidence deliuering his seruantes in extremities d For the glorie of thy name e for the iustnes of my cause defend me f Barbarous highland men haue betraide the place of myne abode to the persecuters g But I feare them not because I am in Gods protection h A iust prayer that God wil turne intended mischief vpon the deuisers heades i according to his promise that he wil defend the innocent k Offering voluntarie sacrifice more then is commanded l and praise thee ô God m as I am bond n I reioyce in thy iust iudgements against the wicked Gods
b no better then bulles with kyne that is captaines and popular people c endeuoring to alienate the constant proued confessors from their faith d A prophecie that manie should be conuerted to Christ in Aegypt and Aethiopia as appeareth by the innumerable multitude of religious Monkes Nunnes in those countries shortly after the Apostles dayes e The like afterwards in al other nations whom therfore the prophet inuiteth to praise God for so inestimable benefites in the whole world f Christ wil come to iudge in terrour of voice and vvith magnificence accompanied vvith holie Angels and other Sainctes Markes of the Church Visibilitie Sanctitie Vnitie Perpetuitie Assured veritie No other pretended Church hath the marke of vnitie or the rest Christs afflictions and victorie the 5. key a Perteyning to the nevv Testament b for gentiles conuerted to Christianitie and from vice to vertue c prefigured in Dauid d Vehement afflictions inuir on my hart e I am as one intangled vvith quickesand or quadmyre in the bottom of a great vvaâ—â—â— f Our Lord svveat bloud for anguish in his prayer and vvas not deliuered from his Passion neither are his seruantes presently deliuered from tribulations but as is most to Gods honour and their ovvne good Ioan. 15. g Our Sauiour who had no sinne pay de the ransom for al sinnes h O God thou knovvest that this vvhich semeth follie to vvorldlie men is true vvisdom i and though men charge me vvith offences thou knovvest that I am innocent k Suffer not the weake to be scandalized in my passions l The zele of seeking God honour in propagaring and aduancing his Church is the cause of persecution As vve see those are lesse persecuted vvhich haue lesse godlie zele Ioan. 2. Rom. 15. m The vvicked do reproch those that mortifie themselues n The great men and iudges also the drunkards and rascalitie of the people o But I direct my prayer to thee p Expecting the time of thy good pleasure q â—ribulations r Though Christ died and vvas buried and in soule descended into hel yet he could not be holden in his sepulchre nor in limbo but rose againe Å¿ That they may either be conuerted or confounded and so do no more hurt t Not anie that could mitigate our Sauiours affliction vvould shevv compassion tovvards him â—at 27. v But contrativvise vvhen he complained of thirst they gaue him gal and vinegre to drinke â—an 19. vv A prophecie of the destruction of the Ievves at the time of Pasch vvhen they should thinkâ— to eate their paschal lamb vvith ioy â—om 11. x They are also blinde in hart that they vvil not see the truth of Christs doctrine y but bovv themselues to earthlie thinges and vvorldlie gaines euen to this day 〈◊〉 1. z Christ vvhom God of this mercie designed to suffer death for redemption of mankind the Ievves of mere enuie and malice persecuted to death a A prophecie that God would suffer them to fal from one iniquitie to an other b In the end of their liues they shal not be found in the booke of life vvhere they suppose themseelues to be vvritten c The voice of Christ humbling himselfe to death euen to death of the Crosse d from which he rose againe e Deuout praise and thankesgeuing please God more then sacrifices of the most tender calues which vvere othervvise also gratful sacrifices f God doth assuredly comfort al such as are imprisoned for professing the truth g Al the creatures of God h God wil alvvayes establish and protect the Catholique Church i and particular Churches members of the vniuersal shal also prosper k Perpetuâ—l succession of the Catholique Church Dauids prayer in persecutioÌ„ the 8. key a An apt prayer also for the afflicted in the nevvv Testament b from the danger of Absolom 2. Reg. 18. or from anie persecutor c Al men at al times nede Gods helpe d but most present nede in present dangers The rest of this Psalme is conteyned in the 39. Psalme from the 15. verse but there the whole Church prayeth for helpe the world being almost drowned in sinnes here Dauid or other particular persons or peoples pray in their seueral distresses Psal 39. A prayer for perseuerance in vertue the 7. key a Though this Psalme as also diuers others is intitled to or for Dauid it proueth not that some other was the author therof but the Seuentie Interpreters in sinuate hereby that it perteyneth in more particular sorte to Dauid growing old b they adde also the sonnes of Ionadab a most holie familie c who for their singular pietie were suffered to remaine in Ierusalem in the first captiuitie Ierem. 35. d The wordes of Dauid or anie faithful iust person e God of his iustice reuengeth the iniuries Psal 30. done to his seruantes Christ our king Iudge the 5. key a This Psalme is of Christ perfigured by Salomon whose kingdom was most glorious of al the kinges of Gods people for of king Salomon himselfe manie thinges in this Psalme can not be truly vnderstood S. Aug. b O God most blessed Trinitie geue powre and authoritie to the Sonne of Man God incarnate King of al kinges c the Sonne of king Dauid to iudge for mankind against the diuel d Christ paying ransom for al mankind and so man renouncing the diuel and seruing God is iustly not iniuriously deliuered from captiuitie of sionâ— and of the diuel e A prophecie of the Apostles receiuing powre to preach Christs Gospel of peace and reconciliation of men to God by penance f and of other Apostolical men that folow theâ—â— steppes g Salomon in figure of Christ was for a time a iust and good king h But only Christ not Salomon nor anie other king of that people contineweth or reigneth for euer i The maner of Christs Incarnation most silent swete and gratful k Agane the prophet inculcateth that Christs kingdom his Church shal continew for euer l The Church is not only vniuersal in al times but also in places Isaiae 6â— m The three Sages or Kinges which adored our Sauiour and offered gold frankencense and myrrh were the first that fulfilled this prophecie and afterwards Constantin the great and other Emperors Kinges and Princes n Amongst other Ilandes great Bryttannie the greatest of Europe was conuerted to Christ according to this prophecie first some few in the Apostles time Metaphrastes apud Surium Theodoret epist ad Timoth. Sophronius Ser. de Nat. Apost alij More in the time of Eleutherius Lastly our Englisc nation by S. Augustin and others sent by S. Gregorie Mat. â— :: How is this prophecie verified except the Church be alwayes visible o No miracles can be donne but by Gods powre p Aboue al other desires the holie prophet wished Gods glorie and praises in al the earth as it is in heauen q It semeth by this appendix added by Esdras that this Psalme was last composed though not put in the last place
vvombe of the Catholique Church l Moreouer as a strong archer striketh deepe with his arrovves so they that patiently suffer much in this vvorld m do multiplie good vvorkes n Such shal be very happie o very easily ansvver al that can be obiected against them p in the day of Iudgement Feare of God the vvay to happines the 7. key a If such seruants of God be maried they shal ordinarily haue issue and succession in their fa 〈…〉 but especially the soules of such shal bring forth manie meritorious vvorkes b in the bâ—â—ome of the Catholique Church vvhich vvas founded in Christs side c Children also signifie good workes d Revvard in heauen for good vvorkes in earth The Church stil firme in persecution the 6. key a Israel vvhich is the Church of God reioycing saith that enimies haue often b euen from the beginning of the world persecuted me as when Cain persecuted Abel other wicked persecuted Seth Enoch Noe the Chalders persecuted Abraham the Aegyptians persecuted the Israelites and so in other generations c But they haue neuer ouercome me So the Psalmist testifieth for al times past prophecieth the same for times to come d Persecuters not being able to ouerthrow or suppresse the Church haue laide great weightie burdens of tribulations vpon her backe which she hath patiently and strongly borne e they haue stil persisted one sorte after an other but with long animitie the Church hath stood fast and constantly passed through al distresses In moral sense sinners build iniquitie vpon the back of the Church yea and vpon Gods back when they presume to sinne trusting in the end to be absolued by vertue of holie Sacraments leift in the Church Likewise when they excuse their sinnes imputing the cause to other creatures of God vvherby they are allured vvhich is in effect saith S. Augustin to accuse God and to build iniquities on Gods back vvho made those creatures f God therfore who is iust vvil at last cast such presumptuous sinners from his back and breake their stiffe neckes g then shal they be confounded h separated eternally from God become like fruitles and vvithered grasse cast avvay despised yea cursed of al and blessed by none as the Prophet denounceth in the next verses The sixth penitential Psalme the 7. key a This prayer agreeth to al true penitents crying to God for helpe being â—â— her in depth of sorovv for sinne and so it is one of the Penitential Psalmes or the depth of feruent desire to ascend tovvards perfection in vertue and from this vaile of miserie into heauen and so it is a Gradual Psalme or in the depth of temporal paines and so it is a special prayer for soules in Purgatorie offered by the Church in their behalfe b None is able to abide the rigour of Gods iustice c But al must relie vpon his mercie d For thy promises made in the law that thou wilt remitte sinnes to the penitent geue more grace to them that seeke it and mitigate also the paines due for sinnes e The hope of penitents is like to the watches of the day time from morning vntil night vvhich are more comfortable then vvatches of the night f The greatest comforth is in Christ our Redemer vvhose plentiful Redemption bringeth more abundance of grace g Christs Redemption being sufficient for al the vvorld is effectual only to true liuing members of the Catholique Church Confidence of innocencie the 7. key a Dauid by Gods special grace hauing a sincere minde tovvards al men euen tovvards his enimies and an humble hart not desiring anie thing ambiciously but al to the honour of God proposeth his ovvne example for others to imitate that they may vvith him offer the sacrifice of humilitie and innocencie vnto God from vvhom al good thinges procede b Al this vvith a thankful mind to God vvho gaue this grace c As children after they are vveaned come stil vvillingly to their mother so doth the childe of God relie vpon Gods helpe though he alvvayes feele not the same svvetnes d according to his demaneur herein he expecteth revvard e King Dauid or anie other being for his vertue aduanced and revvarded by God is a good example to moue others to do the like so shal they receiue like revvard Christs coming to restore man the 5. key a It is an vsual thing that Dauid Moyses other Prophetes speake of themselues in the third person b King Dauid desiring and so farre as lay in him promising to build a Temple to God vvith great instance prayed that he might persorme the same But God disposing othervvise that not he but his sonne should build it he neuertheles prepared the matter vvorkemen and money shevved the forme and disposed the Leuites hovv to serue therin c Moreouer by vovv depriued himself of entering into his ovvne house or taking his ordinarie rest til he might if it so pleased God knovv the place vvhere it should be built d It vvas reueled to Dauid that the Temple should be built in that part of Ierusalem vvhich looketh tovvards Bethleem othervvise called Ephrata vvhere our Sauiour vvas borne e VVithin Ierusalem vvhich is compassed vvith vvoodes In this vision also the vvhole forme of the Temple vvas reueled vnto him as he testifieth 1. Par. 28. v. 19. Al thinges quoth he came vvritten vvith the hand of our Lord vnto me that I might vnderstand al the vvorkes of the paterne f Holie Dauid moued vvith exceding deuotion repared to the place vvhere Gods Temple should be built g adored God vvhere the Propitiatorie as a footstoole representing Gods presence should stand VVhat meruel then if deuotion moue Christians to visite the holie places vvhere our Sauiour God and Man vvas Incarnare vvas borne suffered death vvas buried ascended into heauen or anie other place vvhere his feete stood h O God leauing Silo Gabaon and the like places come into thy holie Temple i VVith the Arke of couenant vvhere thou sanctifiest thy people And here againe the Prophet illuminated vvith a higher Mysterie and inflamed vvith more deuotion prayeth for Christes coming into the vvorld and that after his Passion he vvil rise not only in glorie of soule but also of bodie prefigured by the Arke of testimonie vvhich vvas in the tabernacle and after in the Temple k Grant therfore that thy Priestes vvhich must offer sacrifice in this sacred place be indued vvith vertues and good life vvorthie of their degree l and the Leuites vvho are ordained to serue there be likevvise made fitte for their diuers functions both in the old and nevv Testament m And seing thou hast geuen such meeknes deuotion zele sinceritie and other vertues making him a man according to thyne ovvne hart and therupon promised to establish his sede n differ not to send thy promised Messias Christ our Redemer o Henceforth to the end of this Psalme the Prophet relateth Gods reuelation to him That he hath truly
is the Sonne of God also the name of IESVS is magnified aboue al names or temporal thinges g Sovvner or later Kinges and Princes of al kingdomes and nations haue bene or shal be conuerted to Christ h God knovveth proud men not as his freindes or seruants but farre of as strangers and enimies Gods special prouidence of his seruantes the 3 key a By this part of the title to the end is signified as is noted Psal 4. that the matter contâ—ined in the Psalme perteyneth to the nevv Testament b God vvho knovveth al thinges most absolutly and perfectly vvithout discourse or searching yet as it vvere maketh experimental trial of his seruants to make them in some sorte to know him and to knovv themselues And so here holie Dauid or other faithful man acknovvlegeth Gods Omniscience that is perfect knovvlege of al thinges vvithout exception past present to come al vvorkes vvordes thoughtes and vvhat soeuer can be though it neuer vvas nor shal be in general and in particular c The vttermost measure and reach of myne intention d The word holden in by the tongue and not vttered by mouth is not hidden from God e By experieÌ„ce we see that Gods knovvlege excedeth our reach f As Gods knovvlege comprehendeth al thinges so his presence extendeth it selfe to al places neither is conteined in place but excedeth al place in his diuine immensirie g The Prophe also in the person of anie curious imaginatiue man examineth and findeth that no darknes nor couer can hide anie ching from God h Nothing semeth more hidde then a mâ—ns entrals i oâ— a child in the mothers vvombe k Or bones in the flesh l Or mans bodilie imperfection before his birth * Golâ—â— Embryoâ—em * Of knovvlege m dayly formed by God not by man Iob. 10. v. 8. 2. Mae 7. v. 22 23. n Aboue al considerations it most excedeth that God so high and infinite honoreth his humble poore seruants so excedingly that it semeth to themselues farre more then can be due For he revvardeth euen ouer aboue merites which merites also are founded in Gods mercie geuen vvithout merite :: Nevv translaters peruert this place translating thoughts for frendes contrarie to the Hebrevv Greke and Latin and al ancient Fathers only pretending that the same vvord in the Chaldee tongue also signifieth thoughts o The number also of Saintes vvhom God hath chosen called iustified and vvil glorifie excede mans conceipt Apoc. 7. p Incensed vvith this excellent glorie and desiring to be of this innumerable multitude by thy grace I haue risen from sinne and in confidence of thy perpetual helpe I stand and hope to perseuere in thy seruice q And if it be so yea seing it is so that as thou ô God doest exalt thy Saincts to exceding and vnspeakable honour so thou hast also decreed to punish obstinate sinners vvith eternal death and damnation r I renounce al vvicked association gette ye avvay from me al cruel bloudie men that vvould dravv me into euerlasting torments Å¿ Avvay from me you that thinke t the glorious mansions in heauen prepared and promised to the iust are vaine hopes and in vaine expected v This hate of such sinners the iust shal confidently plead and happie are they that shal be able truly to alleage for themselues in the day of iudgement that they hated al vvhom God hateth vv yea hated them vvith feruent zele that are Gods enimies x Stil the Prophet inculcateth this necessarie perfect hatred y and emnitie tovvards Gods enimies z For that none in this life without special and extraordinarie reuelation knoweth certainly their owne state whether they be worthie of Gods loue or hatred Eccle 9. the iust submitte themselues to Gods examination of their hart and actions a humbly praing God that if they be in the way of iniquitie b he wil voutsafe to reduce and guid them into the right way of euerlasting life Eternal paine of the wicked and ioy of the blessed the 10. key a Vnquiet euil disposed men stil deuise wicked plottes b and neuer cease to make discord and debates * Scandalum c In time of tentation prayer is most necessarie d Man is not able to resist tentations e vnlesse God by his grace as by a helmet defend him from yelding consent f Suffer me not to fal from that which I now desire which is to be constant in vertue not to consent to sinners perswasions g VVho then would triumph ouer me h The summe of their mischeuous deuises i consisting in their suttle persuasions with swete wordes k shal ouerwhelme and bring themselues to perdâ—tion l Hel fire shal be their lote m â—nto which they shal fal n â—uer be in intolerable torments o I haue lerned by good instructions and by experience that in the end thou ô God wâ—lt comfort the iust who are now afflicted and punish the vniust that liue in temporal delightes as it happened to Lazarus and the glatâ—on p Eternal glorie consisteth in seeing God The Church prayeth and preuaileth the 6. key :: In these wordes the Church prayeth offering incense in her solemne Offices a As the fume of incense is swete and ascendeth vpwards so the Church prayeth that her petitions may be gratful and ascend to God b In the old testament morning acrifice was rather more solemne and more frequeut but the Prophet semeth to allude vnto Christs Sacrifice which he was to offer towards euening on the Crosse and the same also in vnbloudie maner the euening befofe his Passion in the Eucharist c A iust care and consideration what to speake before the mouth be opened d lippes must not be alwayes stopt for it is a sinne sometimes not to speake but as a dore that is to be opened and shut at due seasons for example opened to confesse our sinnes and Gods truth e shutte from wordes of malice and from excusing sinnes committed f Admonition of the iust is a profitable reprehension g but the fawning of flatteters is pernicious h The Church ceaseth not to pray for sinners i though as yet they take pleasure in their sinnes k but the very chiefest of them which seme most potent if they remaine obstinate to their death shal then perish as men throwne against rockes l They shal then heare and vnderstand that the prayers of the Church m are effectual obtaining grace of constancie to her children not to feare anie persecution nor anie kind of death obtayning also iustificatioÌ„ of their cause vvhen the persecuters shal see that the wordes and doctrin of the Church are true and preuaile in true iudgement as true modest peaceable not sedicious turbulent nor against the commonwealth n As much earth sticking together is made fructful by breaking it into smal mould so the children of the Church by persecution bring forth more fruict then before S. Aug. o Some persecuters are so cruel as to rage against the bones and
no light of vertue in himself like the moone butsometimes semeth to haue more light sometimes lesse sometimes none at al. S. Bernard Prou. 10. :: He that expresly doth iniurie to an other is iuitly punished also in this vvorld :: Hovv secretly soeuer anie hutteth an other he vvoundeth his ovvne conscience and can not escape Gods iudgement Prou. 26. Eccle. 10. :: He that seeketh reuenge contrarie to the course of iustice or of euil intention or of rancor of mind sinneth greuously â—ut 6. Râ—m 11. Charitie requireth that we remitte iniuries with three conditions if the offender be truly penitent if the remission of punishment be not against iustice nor against necessarie discipline 〈◊〉 â—â— :: Vndiscrete reporte to one what an other hath saide is often cause of much discontentment and of dissention :: To heare detraction is as bad as to speake it :: Lending is a worke of mercie a kinde of almes To repay that is borowed is a worke of iustice wittingly not to restore is as bad as theft Exo. 22. Deut. 14. Tâ—b 4. :: Great fruite of workes of mercie :: Prudence requireth that by helping an other thou doest not ouerthrovv thyself Prâ—â— 1â— 2â— Deut. 6. :: The eldest sonne being heire to his father is to haue â—pecial case of the other children euen to the aduenturing of his owne hurt for their liues :: Teeth on edge oâ— gâ—ashing of teeth is a part of hel paines â—â—â— 8. 1â— sometimes beginneth in this life :: 〈…〉 is aboue al richeâ— and honour Deut. 14. :: Suffer not vnnecessarie pensiuenes to afflict thy mind through pusillanimitie Prau 12. 15. 17. :: â—â—ut relie wholly â—â—â—â— God 's â—â—l and prouidence resigning thy wil â—â—to his :: They that imploy al their studie to getre vertues shal be more free from tentations of the flesh :: And from drawsines of mind whereupon S Ierom admonisheth Loue the studies of holie Scriptures and thou vvilt not loue the vices of the fresh Epist ad Rusticum Monach :: It is in mans freewil to transgresse therfore they are happie that through Gods grace do not breake his commandments Prou. â—â— Prou. 22. :: As bread is the chiefe sustenaÌ„ce of the bodie so doctrine is of the minde which being good nourisheth if it be bad corrupteth them that receiue it Psa 103. Prou 31. :: Humilitie is necessarie in al but most especially in men of auctoritie The greatest art in this life is to contemne vaine glorie in height of auctoritie S Greg. de cura pastorali Eccle. 3. :: God diâ—ecteth mens resolutions and actions when they vse the meanes of consultation as he hath appointed for vvhen two or three are gathered in his name he is in middes of them Mat. 18. :: Do not against thy coÌ„ference :: Men ledde with passions runne from one vice into an other without ceasing Especially heretikes runne into manie errors Against which S Paul prescribeth this rule It is best that the hart be established with grace Heb. 13. v. 9. Rom. â— :: Vaine dreames are not to be regarded but some are good from God Gen 37. 40. 41. Dan. 2. 4. Mat. 1. :: Vvhatsoeuer is written in holy Scripture is vndoubtedly true and no â—ote of the law shal perish :: God also prouideth that alwayes there be some which truly explicate his lavv Psa 32. Prou. 21. v. 27. Prou. 15. v. 8. Leuit. 19. :: He that destroyeth that an other buildeth bringeth tvvo mens labours to nothing :: Râ—cidiuation into sinne maketh the â—oâ—â—er repentaÌ„ce frustrate Mat. 18. v. 33. :: Sacrifices of penance Psal â—â— of iustice Psal â— and of praise â—â—a 4◠〈…〉 then 〈…〉 1. Reg. 15 v. 22. Iere. 7. :: Neuertheles 〈…〉 is also necessarie Exo. â—◠〈◊〉 â—4 Dâ—â—â—â—â— 2 Cor. â— â—â—â—â— :: Often times so much Aâ— Prou. 24. Seuen times shal the iust fal shal â—â—â— againe Leuit. 22. Deut. 1â— 2 Pâ—â—â—â— 19. Rom. 2. Act. 10. :: This prayer implieth also a prophecie of the conuersion of the Gentiles as the like very often in the Psalmes 58. 6â— 65. c. Exo. 4. Num. 6. :: As there iâ— difference of meates 〈◊〉 so there ought to be discret on in wordes in choosing a wiâ—e in al actions and desires :: In concord smal thinges increase by discord al thinges goe to hauocke :: As freindshippe is a most necessarie thing in humane life so fained freÌ„dshippe is most dangerous :: Man is bond to vse al pruâ—lentendeuour withal most especially to pray for Gods direction :: The dayes of the Blessed in heauen who see God are eternal :: The same which S. Paul admonisheth 1. Cor 11. let euerie one proue him self by examining rectifying his conscience 1. Cor. 6. :: Mans bodie naturally needeth sustenaÌ„ce sometimes phisike and so doth his soule which as it is more excellent so it ought to be more regarded Exo. 25. Isa 38. Spiritual infirmitie requireth spiritual phisike :: To auoide euil speach shew that thou art truly sorie for the death of thy freind But moderate thy sorow lest it hurt thy self Prou. â—5 17. 2. Reg. 12 :: VVhen pastores haue ley sure from preaching they may then profite others by writing So S. Paul not only preached but also writte So likewise the Doctors of the Church and other holie fathers :: Besides actiue life commended in the former chap. it is necessarie that vertuous men vse also meditation coÌ„templation Vnto which foure dispositions are requisite described in this chapt 1. True knowlege of holie Myâ—â—eries without the which meditation wil be erronious 2. :: Puritie of soule free froÌ„ greuous sinnes and endowed vvith vertues :: Humilitie is especially required in contemplatiue persons 3. Gen. 1. Exo. 1. :: Hope of eternal reward comforteth encoregeth the seruants of God 4. Gen. â— :: In the meane time God geueth necessaries for this life VVhich the good vse rightly to their merite the wicked vse euil to their damnation :: Diuels were created in state of grace and of their owne wil fel from God consequently are eternally punished :: The penalties which al men euen new borne infants suffer do shew that al in general are guiltie of original sinne for if they were not guiltie then punishment were not iust That Christ also would be subiect to the same penalties was for the sinnes of others And though his â— mother vvas preserued from this sinne yet she vvas not exempted from the general penaltie of al mankinde Gen. 7. Eccle. 1. :: The societie of Christs Church florishing in al vertues excelleth the benefites of the old Testament :: Euerie one is bound to labour that he want not necessaries :: It is to no purpose after death to accuse the shortnes or length of life pretending the same to haue bene cause of sinne For God doth al iustly yea and for the best if men would so vse his benefites :: It behoueth children and scholars to
good thinges not commanded deserue greater reward Mat. 21. Mar. 11. Luc 19. :: The prophet foreseing in spirit the careles negligence of some pastores of iust zele charitie inueigheth against them watning them of their greeuous punishment Iere. 6. 8. Sap. 2. Issue of children was a blessing of the old Testament Virginitie is a greater blessing in the Church of Christ Exo. 2â— Deut. â— Protestantes expositions of this place not true Bible 1603. The ancient fathers vnderstand this prophecie of vowed chastitie Preferring it before Mariage a Ipsi sunt qui habent in câ—â—lo praemia â—aeteris prestantiora b Gloriam prepriam excellentemque nec erit quid commune cum multis c In aeternae mansione silijs preferuntur :: Iust men dying seme to the vvicked to perish :: But they are gathered to the happie society of other blessed soules And commonly God so taketh away the iust when he wil punish the wicked people that they may not in this world see the general calamitie of others Isa 62. 7. 10. :: To the humble contrite penitents God sheweth al benignitie and granteth vvished good thinges as prosperous windes to sea faâ—ring traueâ—ers the like :: Those that persist obstinate can haue no remission of sinne Isa 46. v. 22. :: Many sinners are so fast a sleepe in their wickednes that they can not or rather wil not heare ordinarie admonitions to such therfore Gods preachers must crie and not cease to crie as with a loude trumpette exalt their voice opportunely importunely with al patience and longamitie til they make the dease to heare to beleue the truth and the duÌ„me to speake that is to prosesse vertue in word dede Mar. 7. Zach. 7. Ezec. 18. â—at 25. Isa â—1 Protestants de tract from the praise profite of fasting Cultus Des. Luc. 2. v. 37. Leuit 16. 33. This seripture reproueth not fasting but admonisheth to fast especially from sinne Num. 29. v. 6. 7. v. 8 Christs fast an example of the 40. dayes fast in Lent Dan 9. Ione 3. 3 Reg. 19. Exo. 24. 34. Num. 11. Isa 50. :: No defect is in God spowre nor wil that he deliuereth not the faithful from afflictions but their sinnes are the impedimen t for vvhich he punisheth them that they may repent then he wil deliuer them v. 20. Iob. 15. Prou. 1. Rom. 7. :: No pure man being able to redeme and deliuer mankind from captiuitie of sinne God became man to accomplish this worke Ephes 6. 1. Thes 5. Rom. â—â— :: The Church hath stil the spirit of truth and therfore can neuer erre :: God preuenting with his grace euerie one must cooperate by gratfully accepting this benefite and so dispose him self to iustification :: Only those that come into the Church receiue the light of true faith al others are in darkenes Isa 49. :: This prophecie began to be fulfilled when the 3. Sages came on swift beastes to adore Christ and offered giftes Mat 2. :: This is fulfilled in great Britanie Ireland other ilandes as Tertullian Origen S. Beda proue against the Iewes and S. Chrysostom against the Gentiles Apoc. 21. â— 25. :: This was accomplished when the Romane Emperours and other Monarches and nations receiued the faith of Christ :: S. Ierom compelled as he saith to leaue the histo rical sense because it is not conuenient to say the walles and sundation of Ierusalem were adorned with precious stones and the temple which should be most glorious was made of wood expoundeth this place of excelleÌ„t men The holie mosteloquent man Cyprian the Mar tyr and the confessor of our time Hilarius do they not seme to thee the high trees that haue built the Church of God Apoc. 21. v. 23. Apoc. 22. v. 5. :: Our Sauiour was not neither needed to be visibly annoynted as Aaron Dauid others were but inuisibly by God vvith oyle of gladnes aboue al others Ps 44. v. 8. vvith the Holie Ghost and with powre Act. 10. v. 39. of vvhose fulnes al others receiue Ioan. 1. v. 16. Luc. 4. v. 18. :: It was a griefe and sorow to the Apostles first preachers of Christs Gospel that both the Iewes departed from God Gentiles stâ—l folowed idolatrie but shortly after manie were conuerted :: And preferred their owne happie lotte before al other Iewes Gentiles :: True preachers and pastors cease not from preaching the truth for anie threates terrour or torment But say with this prophet For Sion that is for the good of the Church I vvil not cease c with S. Paul The vvord of God is not tied 2. Tim. 2. :: The Church of Christs is perpetually visible in her watchmen the pastors gouerners therof Mat. 21. Zach. 9. :: S. Dionyse Hâ—erâ—r caelest c 7. supposeth this to be the quaestion of the hieghest order of Angels admiring Christs beauty to be so excellent not withstanding that he is embâ—ewed with bloud ascending from Edom which signifieth terrestrial from Bosra a vvalled citie ouerthrovven that is from Ierusalem into heauen vvith triumph after a bloudie victorie Apoc. 19. v. 13. :: The Angel guardian of the Church which standeth before the face of God Christ testifying that also the particular guardians do alwayes see the face of his Father Mat. 18 Exo. 14. Deut. 26. â—a% 2. :: God is neuer the cause of error or harnes of hart but by indulgence not punishing sinners harden their ovvne hartes so S. Ierom. The Ievves supposed that for their sinnes the Patriarches did not acknovvlege them for their children Yet hoped that God of his mercie vvould releue them in distresse How the old patriarches knevv the state of men in this vvorld â—ap 15. Luc. 16. Sainctes in glorie see more cleâ—ly then Prophets in this life li. 22. c. 29. ciuit That Sainctes know helpe mortal mens necessities is certaine but the maner how is obscure â—ura pro mort c. 16. :: The good people with Priestes and Prophetes of the old Testament most feruently desired Christs comming 1. Cor. â— :: And signifieth for as Gen. 14 v. 18. And the English Bibles translate for in this place though the Hebrew text hath vaâ— that is and. But vve vvith S. Ierâ—m and other ancient Fathers folow the authentical Latin which hath eâ— in this place enim in the other :: Likewise the same particle and signifieth yet as if he had said yet vve â—â—al be saued Psal 78. :: This can not be meant of the Ievves but necessarily of the Gentiles Rom. 10. :: But this is euidently spoken of the Iewes and so S. Paul testifieth of both these places Ro. 10. v 20. 21. Prou. 1. Iere. 7. :: Nothing can be more plain lyvttered then is here the doctrine of mans freewil :: Likevvise of revvard punishment of good and euil workes :: The name of Iewes shal be exectable * Othe of execration :: And Gods seruantes shal be called Christians Apoc. 21. ::
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â— 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâ—itium l. 2. c. 23. ad epist 2. Gaud discussing thâ—â— fact saith the helie scripture dotâ— tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâ—ophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â— c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes 〈◊〉 from earth to heauen â— Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias â—nâ—â— sedeâ—h High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before â—niâ— of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The 〈◊〉 more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in â—atizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum â—oâ—um Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niâ—â—or â—laine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.