“And in the book of Joshua, son of Nave [Nun], when the land of promise was divided by lot among the other tribes, the tribe of Judah took its own portion of the land without casting lots, and first of all. And, moreover, "After the death of Joshua the children of Israel inquired of the Lord, saying, who shall go up for us against the Canaanite, leading our fighting against him? And the Lord said, Judah shall go up. Behold, I have given the land into his hands." These words, then, make it clear that God ordained the tribe of Judah to be the head of all Israel, and the account goes on … And in the book of Judges, when different persons at different times were at the head of the people, though individually the judges were of different tribes, yet speaking generally the tribe of Judah was head of the whole people; and much more so in the times of David and his successors, who belonged to the tribe of Judah and continued to rule until the Babylonian captivity, after which the leader of those who returned from Babylon to their own land was Zerubbabel, the son of Salathiel, of the tribe of Judah, who also built the temple. Hence, too, the book of Chronicles, when giving the genealogies of the twelve tribes of Israel, begins with Judah. And you will see it follows from this that in the days that succeeded, the same tribe had the headship, although different individuals had temporary leadership, whose tribes it is impossible to decide with accuracy, because there is no sacred book handed down to give the history of the period from then to the time of our Savior.”

“Compunction is divided into many kinds: to wit, when every sin is of penitent men in particular bewailed: whereof the prophet Jeremy, in the person of penitent sinners, speaketh thus: Mine eye hath brought forth divisions of waters. But speaking more properly, there be especially two kinds of compunction: for the soul that thirsteth after God is first sorrowful in heart for fear, and afterward upon love. For first it is grieved and weepeth, because, calling to mind former sins committed, it feareth to endure for punishment of them everlasting torments: but when long anxiety and sorrow hath banished away that fear, then a certain security of the hope of pardon doth follow: and so the soul is inflamed with the love of heavenly delights, and whereas before it did weep for fear of eternal pain, afterward it poureth out tears, that it is kept from everlasting joys. For the soul doth then contemplate those glittering quires of Angels, that heavenly company of those blessed spirits, that great majesty of the eternal beholding the face of God; and doth lament so much more now, because it wanteth that everlasting felicity, than it wept before at the fear of eternal punishment. Which thing in scripture is mystically set down, in an holy and true history: for there we read how Axa, the daughter of Caleb, riding upon an ass, did sigh: and when her father demanded what the matter was, she answered him thus: Give me your blessings a southern and dry land you have given me, join also a watery: and he gave her a watery ground above and beneath. For Axa then rideth upon the ass, when our soul doth subdue and govern the sensual motions of the flesh: which sighing doth crave wet ground of her father, when it doth with contrition and sorrow of heart desire of our Creator the grace of tears and weeping. For some there be, upon whom God hath bestowed such a gift, that they will speak freely in defence of justice, help them that be oppressed, give alms to the poor, and be zealous in religion, but yet have they not obtained the grace of tears: these be they, that have ground towards the south, and that which is dry: but yet do they want that which is moist and wet: because, albeit they be diligent and fervent in good works, yet requisite it is that they should also, either for fear of hell or the love of heaven, bewail the sins of their life past. But because, as I said, there be two kinds of compunction, therefore her father gave her that which was wet above and also wet beneath: for our soul doth then receive that which is wet above, when it is grieved, and doth weep for the desire of heaven; and it doth then possess that which is wet beneath, when it is afraid, and poureth forth tears for the fear of hell fire: and albeit that which is wet beneath is bestowed upon our soul, before that which is wet above, yet because the compunction of love is the more excellent, convenient it was that the ground which was wet above should be first named, and afterward that which was wet beneath.”

“For the stars of this night are overshadowed with darkness, when even they that already shine with great virtues, still bear something of the dimness of sin, while they struggle against it, so that they even shine with great lustre of life, and yet still draw along with unwillingness some remains of the night. Which as we have said is done with this view, that the mind in advancing to the eminence of its righteousness, may through weakness be the better strengthened, and may in a more genuine manner shine in goodness by the same cause, whereby, to the humbling of it, little defects overcloud it even against its will. And hence when the land of promise now won was to be divided to the people of Israel, the Gentile people of Canaan are not said to be slain, but to be made tributary to the tribe of Ephraim; as it is written, "The Canaanites dwelt in the midst of Ephraim under tribute." For what does the Canaanite, a Gentile people, denote saving a fault? And oftentimes we enter the land of promise with great virtues, because we are strengthened by the inward hope that regards eternity. But while, amidst lofty deeds, we retain certain small faults, we as it were permit the Canaanite to dwell in our land. Yet he is made tributary, in that this same fault, which we cannot bring under, we force back by humility to answer the end of our wellbeing, that the mind may think meanly of itself even in its highest excellencies, in proportion as it fails to master by its own strength even the small things that it aims at.”

“"The waters increased and elevated the ark high above the earth. And the waters drenched the earth, filling it and covering everything." The increased waters of baptism and faith also elevated the church throughout the world from an appetite for earthly things to the hope and desire for heavenly life. Hence, tossing the church about with great tribulations, the more vigorously these waters fill the earth, the higher they push it toward seeking the joys of the other life. This is well illustrated in sacred history when it is said, "The Amorites held the children of Dan to the mountains, nor did they permit them to descend to the plains." Amorite, of course, means "bitter," whereas Dan is translated as "judge" or "judgment." Who do the children of Dan designate, therefore, if not those who act with diligence that they may be upright, study the book of truth and vow and resolve to observe the revelation of God's justice, walking by the lamp of his Word? On the other hand, who is indicated by the Amorites if not those who attempt to disturb or even to destroy the sweetness of the life of the saints with the bitterness of tribulations? The Amorites hold the children of Dan to the mountains, nor permit them to descend to the plains, when so great a storm afflicts the elect with persecutions that there is no time for them to indulge in timid thoughts, but they must work hard continuously with prayers, fastings, and meditations on the divine Scriptures, while living in the highest continence, since they will be able to overcome the struggles of great trials only by the exercise of greater virtue.”