inciteth â—e her contrarie banquet of stollen water and hidde bread †VVISEDOME “ hath built herself an house she hath cut out seuen pillers †She hath immolated her victimes mingled her wine and set forth her table †She hath sent her handmaides to cal to the towre and to the walles of the citie †If any be a litle one let him come to me And to the vnwise she spake †Come eate ye my bread drinke the wine which I haue mingled for you †Leaue infancie and liue and walke by the wayes of prudence †He that teacheth a scorner doth iniurie to himself and he that rebuketh the impious purchaseth a blotte to himself †Rebuke not the scorner lest hee hate thee Rebuke a wise man and he wil loue thee †Geue occasion to a wise man and wisdom shal be added to him Teach the iust and he shal make haste to take it †The beginning of wisdom the feare of our Lord and the knowlege of the holie prudence †For by me shal thy dayes be multiplied and yeres of life shal be added to thee †If thou be wise to thyself thou shalt be and if a scorner thou alone shalt beare the euil †A foolish woman and clamorous and ful of alurementes and knowing nothing at al †sate in the doores of her house vpon a seate in a high place of the citie †to cal them that passe by the way and goe on their iourney †He that is a litle one let him turne to me And to the foole she spake †Stolen waters are sweeter and hidden bread more pleasant †and he was ignorant that giantes are there and her guestes in the depthes of hel ANNOTATIONS CHAP. IX â— VVisdom hath built herself a house According to the literal sense wherin the mystical is grounded both intended by the Holie Ghost VVisdom which is God himself Creator Conseruer of al thinges whose special good pleasure and delight is to be with men built his house the Church first in the Patriarches Priestes Prophetes and his other faithful seruantes in the old Testament partly before but more conspicously in the people of Israel establishing the same with seuen that is according to the frequent phrase of holie Scripture with manie pillers Pastors and chief gouerners by whom the whole people were directed in al spiritual causes as the Psalmist likevvise induceth God saying I haue confirmed the pillers therof And as S. Paul aftervvard calleth S. Peter S. Iames and S. Iohn pillers In this house vvisdom also prepared a banquette appointed victimes of diuers sortes as gratful Sacrifices to God therto inuited al men in much better order and to their more profite then the adultresse vvoman follie and vvicked concupiscence in citeth to her carnal and vvordlie pleasures vvhich bring to eternal ruine And for this purpose God neuer ceased to send Priestes and Prophetes to inuite the people of Israel to this strong tovvre fensed vvith vvalles In the Allegorical sense the same diuine increated VVisdom the second Person in the B. Trinitie the Diuine VVORD coeternal to the Father built himself a house his humane bodie in the virgins vvombe and therunto as to the head adioyned the members his mystical bodie the Church immolated victimes of Martyrs prepared the Table in breade and vvine vvhere also appeareth his Priesthood according to the Order of Melchisedec and called therto such as before vvere vnvvise and of smal vnderstanding because as the Apostle saith God chose the vveake of this vvorld to confound the strong As S. Augustin expoundeth this passage li. 17. c. 20. de ciuit q. 51. veter noui Test to 4. THE PARABLES OF SALOMON This repetition of the title signifieth that the sentences which folow are more properly called Parables then the former From vvhich they also differ in maner of vtterance by the figure Antithesis for most part opposing and comparing contrarie vertues and vices shevving their contrarie effectes vvith great elegancie especially in the original tongue vvhich could not be so fully expressed in Greke nor Latin much lesse in vulgar language But are the same in sense though often obscure by reason of the Hebrevv phrase shortnes of sentences and so vvithout anie certaine connexion that we can not with perspicuitie comprehend the summe therof in briefe contentes after the ordinarie maner before the chapters And therfore haue thought it better for the vulgar reader to set downe in the margent of the twentie chapters next folowing in briefe termes the vertues or other good thinges rather then the bad not hauing place for both commended in euerie sentence For though the same be not alwayes expressed in the text yet they may be vnderstood by their opposite vices VVhosoeuer desireth further explication may finde manie of these diuine sentences excellently expounded by S. Ierom S. Augustin S. Gregorie and other Fathers in seueral places Or read S. Bedas Commentaries vpon this whole booke To. 4. vel apud S. Ierom. To. 7. Or amongst late writers our lerned countriman D. Radulphus Bainus Bishop Iansenius and F. Peltanus CHAP. X. A wise sonne maketh the father glad but a foolish sonne is the sorow of his mother †The treasures of impietie shal profit nothing but iustice shal deliuer from death †Our Lord wil not afflict with famine the soule of the iust and the deceitful practises of the impious he wil ouerthrow †The slothful hand hath wrought pouertie the hand of the strong getteth riches Who so trusteth to lyes feedeth the windes and the selfe same man foloweth the flying birdes He that gathereth in the haruest is a wise sonne but he that snorteth in summer is the sonne of confusion †The blessing of our Lord is vpon the head of the iust but iniquitie couereth the mouth of the impious †The memorie of the iust is with prayses and the name of the impious shal rotte †The wise of hart shal receiue preceptes a foole is beaten with lippes †He that walketh playnly walketh confidently but he that depraueth his wayes shal be manifest †He that wincketh with the eye shal geue sorow and the foole in lippes shal be beaten †A vayne of life the mouth of the iust and the mouth of the impious couereth iniquitie †Hatred rayseth brawles and charitie couereth al sinnes †In the lippes of the wise wisdom is found and a rod on his backe that lacketh witte †Wise men hide knowledge but the mouth of the foole is next to confusion †The substance of a rich man is a citie of his strength the feare of the poore their pouertie †The worke of the iust vnto life but the fruite of the impious vnto sinne †The way of life to him that keepeth discipline but he that fo rs keth reprehensions erreth †Lying lippes hide hatred he
same S. Bernard sheweth this blessed Virgin in singular sorte bruised the serpents head in that she quite vanquished al maner suggestions of the wicked serpeÌ„t neuer yelding to not taking delight in anie euil moued by him 19. Dust thou art By these wordes Adam was admonished to humble him selfe considering the matter wherof his bodie was made and into which he should be resolued againe wherupon it came to be a ceremonie amongst penitents to cast ashes on their heads As appeareth in holie Scriptures for which cause the Church now also vseth this ceremonie the first day of Lent putting ashes on her childrens heades willing them to remember that dust they are and to dust they shal returne to moue vs by this meditation to more serious penance 22. â—â—st perhaps Notwithstanding Gods eternal decree in disposing al thinges and his omnipotencie which nothing can resist yet he produceth good and either auoideth or disposeth of euil which he suffereth by ordinarie meanes as appeareth Act. 27 v. 31. and that because man hath free wil with which God concurreth destroyeth not nor forceth as S. Augustin teacheth 24. Placed Cherubins Man being cast out of paradise the same is defended with duble gard with Angels that are watchful wise and potent and with fire and sword most terrible armoure to man wherby againe we see that God vseth ordinarie meanes in his prouidence as the ministrie of Angels humane terror and would neither destroy the tree nor depriue it of the vertue to prolong life nor bereue man of freewil by which he might desire to returne but conseruing nature in al creatures preuenteth inconueniences otherwise These Angels also hinder the diuel that he can not enter paradise lest he should take of the fruite of the tree and geue it to men to prolong their liues and therby draw them to his seruice CHAP. IIII. VVicked Cain killeth holie Abel 9. vvhose bloud cryeth for reuenge 11. Cain a cursed vacabond 17. hath much issue 25 Adam also hath Seth and Seth Enos AND Adam knewe Eue his wife who conceiued and brought forth Cain saying I haue gotten a man through God †And againe she brought forth his brother Abel And Abel was a shepehard Cain a husbandman †And it befel after manie dayes that Cain “ offred of the fruites of the earth giftes to our Lord. †Abel also offred of the first begotten of his flocke and of their fat and our Lord “ had respect to Abel to his giftes †But to Cain and to his giftes he had not respect Cain was exceeding angrie and his countenance abated †And our Lord said to him Why art thou angrie and why is thy countinance fallen †If thou doe wel “ shalt thou not receiue againe but if thou doest il shal not thy sinne forth with be present at the dore but the lust therof shal be “ vnder thee and thou shalt haue dominion ouer it †And Caine said to Abel his brother Let vs goe forth abroad And when they were in the filde Caine rose vp against his brother Abel and slewe him †And our Lord said to Cain Where is Abel thy brother Who answered I know not am I my brothers keper †And he said to him What hast thou done the voice of thy brothers bloud crieth to me out of the earth †Now therfore cursed shalt thou be vpon the earth which hath opened her mouth receiued the bloud of thy brother at thy hand †When thou shalt til it it shal not yeld to thee her fruite a roag and vagabound shalt thou be vpon the earth †And Cain said to our Lord Myne iniquitie is greater then that I may deserue pardon †Loe thou doest cast me out this day from the face of the earth and from thy face shal I be hid and I shal be a vagabound fugitiue on the earth euerie one therfore that findeth me shal kil me †And our Lord said to him No it shal not so be but whosoeuer shal kil Cain shal be punished seauen fould And our Lord put a marke on Cain that whosoeuer found him should not kil him †And “ Cain went forth from the face of our Lord and dwelt as a fugitiue on the earth at the east side of Eden †And Cain knewe his wife who conceiued and brought forth Enoch And he built a citie called the name therof by the name of his sonne Enoch †Moreouer Enoch be gat Irad and Irad begat Mauiael and Mauiael begat Mathusael and Mathusael begat Lamech †Who tooke two wiues the name of the one was Ada and the name of the other Sella †And Ada brought forth Iabel who was the father of them that dwel in tents and of heardsmen †And his brothers name was Iubal he was the father of them that sing on harpe organes †Sella also brought forth Tubalcain who was a hammerer worker in al worke of brasse iron And the sister of Tubalcain was Noema †And Lamech said to his wiues Ada and Sella Heare my voice ye wiues of Lamech harken to my talke for I haue slaine a maÌ„ to the wounding of my selfe and a stripeling to mine owne drie blowe brewsing †Seuenfould vengeance shal be taken of Cain but of Lamech seuentie times seuen fould †Adam also knewe his wife again and she brought forth a sonne and called his name Seth saying God hath giuen me other seede for Abel whom Cain slewe †But to Seth also was borne a sonne whom he called Enos this man began to inuocate the name of our Lord. ANNOTATIONS CHAP. IIII 3. Offered giftes Either God him selfe taught Adam and he his children or els they knew by instinct of nature that Sacrifice must be offered to God to acknowledge therby his supreme dominion ouer man and mans due subiection to his diuine Maiestie And that not only in internal affection which as S. Augustin and al Catholique Doctors teach is principally required but also in external things because we consist of bodie and not only of soule and haue by Gods goodnes the vse of corporal things As here we see example in the law of nature and the same was ordained by written precept in the law of Moyses the Prophetes also foretold that external Sacrifice should be offered in the law of grace and new Testament to wit the same which Christ instituted and left in his Church to continew to the end of the world Moreouer this homage of offering Sacrifice is so peculiar to God only that albeit manie other exterior rites and seruices are vsed both to God men as to be bare head to be we to kneele the liâ—e before them either of great humâ—litiâ— saith S. Augustin or of pestiferous â—latterie to such as are homines colendi venerandi si autem eis multum additur adorandi men to be vvorshipped reuerenced and
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
the giftes you shal offer but vpon the altar they shal not be put for a sauour of swetnes †What sacrifice soeuer thou offerest thou shalt season it with salt neither shalt thou take away the salt of the couenant of thy God from thy sacrifice In euerie oblation thou shalt offer salt †But if thou offer a gyfte of the first fruites of thy corne to our Lord of the eares being yet greene thou shalt drie it at the fire and bruise it in maner of meale and so shalt thou offer thy first fruites to our Lord †powring oyle vpon it and putting on franckincense because it is the oblation of our Lord. †Wherof the priest shal burne for memorie of the gift part of the meale bruised and of the oile and al the frankincense CHAP. III. How the pacifique hostes must be offered of beeues 6. shepe 7. lambes 12. and goates AND if his oblation be an hoste of pacifiques and he wil offer of beues male or female without spot shal he offer them before our Lord. †And he shal lay his hand vpon the head of his victime which shal be immolated in the entrie of the tabernacle of testimonie and the sonnes of Aaron the priest shal poure the bloud in the circuite of the altar †And they shal offer of the host of pacifiques for an oblation to our Lord the fatt that couereth the entralles and whatsoeuer fatt is within †the two kidneys with the fatt wherwith the guttes are couered and the caule of the liuer with the two little kydneys †And they shal burne them vpon the altar for an holocaust putting fire vnder the wood for an oblation of most swete sauour to our Lord. †But if his oblation and the hoste of pacifiques be of flocks whether he offer male or female they shal be without spot †If he offer a lambe before our Lord †he shal put his hand vpon the head of his victime which shal be immolated in the entrie of the tabernacle of testimonie and the sonnes of Aaron shal powre the bloud therof in the circuite of the altar †And they shal offer of the hoste of pacifiques a sacrifice to our Lord the fatt and the whole rumpe †with the kidneys and the fatt that couereth the bellie and al the vital partes and both little kydneys with the fatt that is about the guttes and the caule of the liuer with the two little kidneys †And the priest shal burne them vpon the altar to the foode of the fire and of the oblation of our Lord. †If his oblation be a goate and he offer it to our Lord †he shal put his hand vpon the head therof and shal immolate it in the entrie of the tabernacle of testimonie And the sonnes of Aaron shal poure the bloude therof in the circuite of the altar †And they shal take of it to the foode of our Lords fire the fatt that couereth the bellie and that couereth al the vital partes †the two little kydneys with the caule that is vpon them about the guttes and the tallowe of the liuer with the little kidneys †and the priest shal burne them vpon the altar to the food of the fire and of a most sweete sauour Al the fatt shal be our Lordes †by a perpetual right in your generations and in al your habitations you shal eate no bloude nor fat at al. CHAP. IIII. Hovv a Priest 13. the multitudâ— 22. a Prince 27. or anie one of the people sinning of ignarance must offer hostes AND our Lord spake to moyses saying †Speake to the children of Israel The soule that sinneth by ignorance and doth anie thing of al the commandmentes of our Lord which he commanded not to be done †If the priest that is anointed sinne making the people to offend he shal offer for his sinne a calfe without spott to our Lord †and he shal bring it to the dore of testimonie before our Lord and shal put his hand vpon the head therof and shal immolate it to our Lord. †He shal drawe also of the bloud of the calfe carying it into the tabernacle of testimonie †And when he hath dipped his finger in the bloud he shal sprinckle it seuen times before our Lord against the veile of the Sanctuarie †and of the same bloud he shal put vpon the hornes of the altar of incense most acceptable to our Lord which is in the tabernacle of testimonie And al the rest of the bloud he shal powre at the foote of the altar of holocauste in the entrie of the tabernacle †And the fatt of the calfe he shal take away for the sinne aswel that which couereth the entralles as al the partes that are within †The two little kidneys and the caule that is vpon them beside the guttes and the fatt of the â—iuer with the two litle kidneis †as is taken away from the calfe which is an host of pacifiques and he shal burne them vpon the altar of hollocauste †But the skinne and al the flesh with the heade and feete and boweles and dung †and the rest of the bodie he shal carie forth without the campe into a cleane place where the ashes are wount to be powred out and he shal burne them vpon a pyle of wood which shal be burnt in the place where the ashes are powred out †And if al the multitude of Israel be ignorant and through ignorance do that which is against the commandement of our Lord †and afterward vnderstand their sinne they shal offer for their sinne a calfe and shal bring it to the dore of the tabernacle †And the ancientes of the people shal put their handes vpon the head therof before our Lord. And the calfe being immolated in the sight of our Lord †the priest that is anoynted shal carie of the bloud into the tabernacle of testimonie †dipping his finger and sprinkling seuen times against the veile †and he shal put of the same bloud on the hornes of the altar that is before our Lord in the tabernacle of testimonie and the rest of the bloud he shal poure at the foote of the altar of holocauste which is at the dore of the tabernacle of testimonie †And al the fatte therof he shal take vp shal burne it vpon the altar †doing so with this calfe as he did also before and the priest praying for them our Lord wil be propitious vnto them †But the calfe it selfe he shal carie forth without the campe and shal burne it like as the former calfe because it is for the sinne of the multitude †If a Prince sinne and by ignorance do of manie thinges one that by the law of our Lord is forbidden †and afterward vnderstandeth his sinne he shal offer an hoste to our Lord a bucke of the goates without spotte †And he shal put his hand vpon the head
other skinne he shal contaminate him because the plague of leprosie is risen in the scarre †But if the colour of the heare be not changed nor the blemish lower then the other flesh and the forme it self of the leprosie be somewhat obscure he shal shut him vp seuen dais †and the seuente day he shal behold him if the leptosie be growne farder in the skinne he shal contaminate him †but if the whitnes stay in his place not very cleare it is the plague of a burning and therfore he shal be cleansed because it is the scarre of a burning †Man or woman in whose head or beard the leprosie riseth the priest shal see them †and if the place be lower then the other flesh and the heare yelow and thinner then it was wont he shal contaminate them because it is the leprosie of the heade and the beard †But if he perceiue the place of the spotte equal with the flesh neere vnto it and the heare blacke he shal shut him vp seuen daies †and in the seuenth day he shal looke vpon it If the spotte be nor growne and the heare be of his owne colour and the place of the plague euen with the other flesh †the man shal be shauen sauing the place of the spotte and shal be shut vp orther seuen daies †If the seuenth day the plague seeme to haue staid in his place not lower then the other flesh he shal cleanse him and his clothes being washed he shal be cleane †But if after his clensing the spotte be growne againe in the skinne †he shal no more seeke whether the heare be changed into a yelow colour because he is euidently vncleane †Moreouer if the spotte be staid the heare be blacke let him know that the man is healed and let him boldly pronounce him cleane †Man or woman in whose skinne appeareth whitenesse †the priest shal vew them If he find that whitnesse somewhat obscure shineth in the skinne let him know that it is not the leprosie but a spotte of white colour and that the man is cleane †The man whose heare falleth of from his head is bald and cleane †and if the heare fal from his forehead he is bald before and cleane †But if in the baldnesse or in the baldnesse before there be risen a white or reddish colour †and the priest perceiue this he shal condemne him vndoubtedly of leprosie which is risen in the baldnesse †Whosoeuer therfote shal be defiled with leprosie is separated at the arbitrement of the priest †shal haue his clothes hanging loose his head bare his mouth couered with a cloth he shal crie him self polluted and vncleane †Al the time that he is a lepre vncleane he shal dwel alone without the campe †A wollen or linnen garment that shal haue the leprosie †in the warpe and the woufc or els a skinne or whatsoeuer is made of a skinne †if it be a white or reddish spott it shal be reputed infected with leprosie and shal be shewed to the priest †Who hauing considered it shal shut it vp seuen daies †and the seuenth day againe beholding it if he find that it is growne it is a leprosie that continueth he shal iudge the garment polluted and euerie thing wherin it shal be found †and therfore it shal be burnt with fire †But if he see that it is not growne †he shal command and they shal wash that wherin the leprosie is and he shal shut it vp other seuen daies †And when he shal see that the old shape is not returned neither yet that the leprosie is growen furder he shal iudge it vncleane and burne it with fire for that the leprosie is spred in the outside of the garment or through the whole †But if the place of the leprosie be somewhat obscure after that the garment is washed he shal breake it of and diuide it from that which is sounde †And if besides in those places that before were without spotte there appeare a flying and wandring leprosie it must be burnt with fire †if it be ceassed he shal wash with water the partes that be pure the second time they shal be cleane †This is the law of the leprosie of a wollen and linnen garment of the warpe and the woufe and of al stuffe of skinnes how it ought to be clensed or contaminated CHAP. XIIII Sacrifices for clensing leprosie in men 33. the maner of viewing whether leprosie be in a house or no 40. and of clensing it AND our Lord spake to Moyses saying †This is the rite of a lepre when he is to be cleansed †He shal be brought to the priest who going out of the campe when he shal finde that the leprosie is cleansed †he shal command him that is purified that he offer for him selfe two liue sparowes which it is lawful to eate and cedar wood and scarlet hyssope †and he shal command that one of the sparowes be immolated in an earthen vessel ouer liuing water †but the other being aliue with the cedar wood and scarlet and the hyssope he shal dippe in the bloud of the sparowe that is immolated †wherwith he shal sprinckle him that is to be cleansed seuen times that he may be rightly purged and he shal let goe the liue sparow that it flie into the field †And when the man hath washed his clothes he shal shaue al the heare of his bodie and shal be washed with water and being purified he shal enter into the campe yet so for al that that he tarie without his owne tent seuen daies †and the seuenth day he shal shaue the heare of his head and his beard and eye browes and the heare of his whole bodie And hauing washed againe his clothes and his bodie †the eight day he shal take two lambes without spotte and an ewe of a yeare old without spotte and three tenths of floure tempered with oyle for a sacrifice and a sextarie of oyle apart †And when the priest that purifieth the man hath set him and al these things before the Lord in the dore of the tabernacle of testimonie †he shal take a lambe and offer it for offence the sextarie of oyle and hauing offered al before the Lord †he shal immolate the lambe where the hoste for sinne is wont to be immolated and the holocaust that is in a holie place For as for sinne so also the hoste for offence pertaineth to the priest it is Holie of holies †And the priest taking of the bloud of the hoste that was immolated for offence shal put it vpon the tippe of the right eare of him that is cleansed and vpon the thumbes of his right hand and foote †and of the sextarie of oile he shal poure into his owne left hand †and shal dippe his right finger in it and shal sprinckle
wife and commit aduontrie with his neighbours wife dying let them die both the adulterer and the aduoutresse †He that lieth with his stepmother and reuealeth the ignominie of his father dying let both die their bloud be vpon them †If anie man lie with his daughter in law let both die because they haue done an heinous fact their bloud be vpon them †He that lieth with man as if he should companie with woman both haue committed abomination dying let them die their bloud be vpon them †He that besides his wife the daughter marieth her mother hath done wickednes he shal burne aliue with them neither shal there so great abomination remaine in the middes of you †He that shal companie with beast and cattel dying let him die the beast also doe ye kil †The woman that shal lie vnder anie beast shal be killed together with the same their bloud be vpon them †He that taketh his sister the daughter of his father or the daughter of his mother and seeth her turpitude and she beholdeth her brothers ignominie they haue committed a shameful thing they shal be slaine in the sight of their people because they haue reuealed one an others turpitude and they shal beare their iniquitie †He rhat compaineth with a woman in her menstrual fluxe and reuealeth her turpitude and she openeth the fountaine of her bloud both shal be destroyed out of the middes of their people †The turpitude of thy aunt by thy mother and of thy aunt by thy father thou shalt not discouer he that doeth this hath disclosed the ignominie of his flesh both shal beare their iniquitie †He that compaineth with the wife of his vncle by the father or of his vncle by the mother and reuealeth the ignominie of his kinted both shal beare their sinne without children they shal die †He that marieth his brothers wife doth an vnlawful thing he hath reuealed his brothers turpitude they shal be without children †Keepe my lawes and iudgementes and doe them lest the land which you shal enter into and inhabite vomite out you also †Walke not in the ordinances of the nations which I wil expel before you For al these thinges haue they done and I haue abhorred them †But to you I speake Possesse their land which I wil geue you for an inheritance a land flowing with milke and honie I the Lord your God that haue seperated you from other peoples †Therfore doe you also seperate the cleane beast from the vncleane and the cleane foule from the vncleane pollute not your soules in beastes and birdes and al thinges that moue on the earth and which I haue shewed vnto you to be polluted †You shal be holie vnto me because I the Lord am holie and I haue separated you from other peoples that you should be mine †Man or woman in whom is a pithonical or diuining spirite dying let them die they shal stone them their bloud be vpon them CHAP. XXI At what funerals Priests may not be present 7. VVhat wemen they may not marie 9. a priests daughter committing fornication must be burned 10. The high Priest shal not vncouer his head nor rent his garment nor be present at anie funeral nor at al goe forth of the holie place 13. when he marieth he must take a virgin 16. None that hath a blemish in his bodie though he be of Aarons stock shal minister in the Sanctuarie nor approch to the Altar OVR Lord said also to Moyses Speake to the priestes the sonnes of Aaron and thou shalt say to them Let not a priest be contaminated in the deathes of his citizens †but onlie in his kinne and nigh of bloud that is to say vpon his father and mother and sonne and daughter brother also †and sister being a virgin which hath not bene maried to a husband †but neither in the prince of his people shal he be contaminated †Neither shal they shaue their head nor beard nor make incisions in their flesh †They shal be holie to their God and shal not pollute his name for the burnt sacrifice of the Lord and breades of their God doe they offer and therfore they shal be holie †A whore and a vile strumpette he shal not take to wife nor her that is put away from her husband because they are coÌ„secrated to their God †and offer the breades of proposition Be they holie therfore because I also am holie the Lord that sanctifie them †The daughter of a priest if she be taken in whordome dishonour the name of hir father shal be burnt with fire †The grand bishoppe that is to say the priest that is greatest among his brethren vpon whose head hath bene poured the oyle of vnction and whose handes were consecrated in priesthood and who was reuested with the holie vestimentes shal not vncouer his head he shal not rent his garments †and to no dead person shal he enter in at al. vpon his father also and mother shal he not be contaninated †Neither shal he goe forth out of the holie places lest he pollute the SaÌ„ctuarie of the Lord because the oyle of the holie vnction of his God is vpon him I the Lord. †He shal take a virgin vnto his wife †but a widow and her that is put away and a filth and a whore he shal not take but a maide of his owne people †that he mingle not the stocke of his kinred with the common people of his nation because I am the Lord that sanctifie him †And our Lord spake to Moyses saying †Speake to Aaron The man of thy seede throughout their families that hath a blemish shal not offer breades to his God †neither shal he approch to his ministerie If he be blinde if lame if he haue a litle or a great or a crooked nose †if his foote be broken if his hand †if he be crooke backed or blere eyed or haue a pearle in his eye or a continual scabbe or drie scurffe in his bodie or be burnt †Euerie one that hath a blemish of the seede of Aaron the priest shal not approch to offer the hostes to the Lord nor the breades to his God †He shal eate notwithstanding of the breades that are offered in the Sanctuarie †yet so that he enter not within the vâ—ilen or approch to the altar because he hath a blemish and he must not contaninate my Sanctuarie I the Lord that sanctifie them †Moyses therfore spake to Aaron and to his sonnes and to al Israel al thinges that had bene commanded him CHAP. XXII VVho may eate of sanctified things 17. And what things may be offered OVR Lord also spake to Moyses saying †Speake to Aaron and to his sonnes that they beware of those that are the consecrated thinges of the children of Israel and contaninate not the name of the thinges sanctified to me which
Philisthims heard the voice of the crie and said What is this voice of a great crie in the campe of the Hebrewes And they knewe that the arke of our Lord was come into the campe †And the Philisthijms were afrayd saing God is come into the campe And they mourned saing †Woe to vs for there was not so great reioysing yesterday and the day before woe to vs. Who shal keepe vs from the hand of these high Goddes these be the Goddes that stricke Aegypt with al plague in the desert †Take courage and be men ye Philisthijms lest you be seruantes to the Hebrewes as they also haue ferued you take courage and fight †The Philisthijms therfore fought and Israel was slaine and euerie man fled into his tabernacle and there was made an exeeding great plague and there fel of Israel thirtie thousand footemen †And the arke of God was taken the two sonnes also of Heli died Ophni and Phinees †And a man of Beniamin running out of the battle aray came into Silo that day his garment rent and sprinkled on his head with dust †And when he was come Heli sate vpon a stoole ouer against the way looking For his hart was fearful for the arke of God And that man after he was entred in told it to the citie and al the citie howled †And Heli heard the sound of the crie and said What is this sound of this same tumult But he hastened and came and told Heli. †And Heli was nintie and eight yeares old and his eyes were dimme and he could not see †And he said to Heli I am he that came from the battle and I he that fled out of the field this day To whom he said What is done my sonne †And he brought the newes answering Israel quoth he is fled before the Philisthijms and a great ruine is made in the people moreouer also thy two sonnes are dead Ophni and Phinees and the arke of God is taken †And when he had named the arke of God he fel from his stoole backward beside the doore his necke being broken he died For he was an old man and of a great age and he iudged Israel fourtie yeares †And his daughter in law the wife of Phinees was great with childe and nigh to be deliuered and hearing the reporte that the arke of God was taken and her father in law was dead and her husband she bowed her self and was deliuered for sudden paynes were fallen vpon her †And in the very moment of her death they said to her that stoode about her Feare not because thou hast borne a sonne Who answered them not nor gaue heede to it †And she called the childe Ichabod saing The glorie is translated from Israel because the arke of God is taken and for her father in law and for her husband †and she said The glorie is translated from Israel for that the arke of God was taken CHAP. V. Dagon falleth downe twise in presence of the Arke his head and handes broken of 6. The Philisthijms being sore plagued in al their cities where the arke cometh 11. determine to send it backe to the Israelites AND the Philistijms tooke the arke of God and caried it from the Stone of helpe into Azotus †And the Philistijms tooke the arke of God and brought it into the temple of Dagon and sette it beside Dagon †And when the Azotians had risen early the next day behold Dagon lay flatte on the ground before the arke of our Lord and they tooke Dagon and restored him into his place †And agayne early the next day rising vp they found Dagon lying vpon his face on the earth before the arke of our Lord and the head of Dagon and the two palmes of his handes were cutte of vpon the threshold †moreouer the bodie only of Dagon was remayning in his place For this cause the priestes of Dagon and al that enter into his temple tread not vpon the threshold of Dagon in Azotus vntil this day †And the hand of our Lord was heauie vpon the Azotians and he plagued them and stroke Azotus and the coastes thereof in the secrete part of the fundament And the townes and fieldes bubbled forth in the middes of that country and there came forth mise and there was confusion of great death in the citie †And the men of Azotus seing this maner of plague said Let not the arke of the God of Israel tarie with vs because his hand is sore vpon vs and vpon Dagon our God †And sending they gathered together al the princes of the Philistijms to them and said What shal we doe with the arke of the God of Israel And the Getheites answered Let the arke of the God of Israel be caried about and they caried about the arke of the God of Israel †And they carying it about the hand of our Lord was made through euerie citie by an exceding great slaughter and it strake the men of euery city from litle vnto great they had emeroides in their secrete partes And the Getheites tooke counseil and made themselues stooles of skinnes †They sent therfore the arke of God into Accaron And when the arke of God was come into Accaron the Accaronites cryed out saying They haue brought vnto vs the arke of the God of Israel to kil vs our people †They sent therefore gathered together al the princes of the Philistijms who sayd Dimisse the arke of the God of Israel let it returne into his place not kil vs with our people †For there was made the feare of death in euery citie the hand of God exceding greuous the men also that had not died were striken in the secrete part of the buttockes and the howling of euery citie went vp into heauen CHAP. VI. The Arke is sent backe with siue emeroids and fiue mise of gold vpon a new wayne drawne by two milch kyne 13. which coming directly to Bethsames are sacrificed the wayne seruing for fire the Leuites kepe the Arke 19. Many others are slaine looking of curiositie into it THEREFORE the arke of God was in the country of the Philisthijms seuen monethes †And the Philisthijms called the priestes and soothsaiers saying What shal we doe with the arke of the Lord tel vs how we may send it backe into his place Who said †If you send back the arke of the God of Israel send it not away emptie but that which you owe render vnto it for sinne and then you shal be cured and you shal know why his hand departeth not from you †Who answered What is that which we ought to render vnto it for sinne And they answered †According to the number of the prouinces of the Philisthijms you shal make siue golden emroides and fiue golden mise because there hath bene one plague to you and to your princes And you shal make the similitudes of your
him bread to eate and water to drink †and also a peece of a masse of drie figges and two bunches of resinnes Who when he had eaten his spirite returned and he was refreshed for he had not eaten bread nor drunken water three daies and three nightes †Dauid therefore sayd to him Whose art thou or whence and whither goest thou who sayd I am a yong man of Aegypt the seruant of an Amalacite and my maister hath leift me because I began to be sicke three daies agone †For we brake forth at the south side of Cerethi and against Iuda and at the south of Caleb and burnt Siceleg with fire †And Dauid sayd to him Canst thou bring me to this companie Who sayd Sweare to me by God that thou wilt not kil me nor deliuer me into the handes of my lord and I wil bring thee to this companie And Dauid sware to him †Who when he had brought them behold they sate vpon the face of al the earth eating and drinking and as it were keping festiual day for al the praye and spoiles which they had taken out of the Land of the Philistijms and out of the Land of Iuda †And Dauid stroke them from euening vntil the euening of the next day and there escaped not anie of them but foure hundred yong men which had gotten vpon camels and were fled †Dauid therefore reskewed al thinges that the Amalecites had taken and he reskewed his two wiues †Neither was there anie wanting from litle to great as wel of their sonnes as of their daughters and of the spoiles and what thinges soeuer they had taken Dauid brought al againe †And he tooke al the flockes heardes and draue them before his face and they sayd This is the praye of Dauid †And Dauid came to the two hundred men which being wearie had staied neither were able to folow Dauid and he had bidden them to rest in the Torrent Besor who came forth to meete Dauid and the people that were with him And Dauid coming to the people saluted them peaceably †And euerie naughtie and wicked felow of the men that had gone with Dauid answering sayd Because they came not with vs we wil not geue them anie thing of the praye which we haue recouered but let their wife and children suffice euerie man whom when they haue receiued let them depart †But Dauid sayd You shal not doe so my brethren of these thinges which our Lord hath deliuered to vs and hath kept vs and hath geuen the theeues that were broken out against vs into our handes †neither shal anic man heare you vpon this talke For there shal be equal portion of him that went downe into battel and of him that abode at the baggage they shal diuide alike †And this hath beene downe from that day and euer after it was decreed and ordained as a law in Israel †Dauid therefore came into Siceleg and sent giftes of the praye to the ancientes of Iuda his neighboures saying Take a benediction of the praye of our Lords enemies †To them that were in Bethel and that were in Ramoth toward the South and them that were in Gether †and them in Aroer and them in Sephamoth and them in Esthamo †and them in Rachal and them in the cities of Ierameel and them in the cities of Semi †and them in Harama and them in the lake of Asan and them in Athach †and them in Hebron and to the rest that were in those places in the which Dauid had taried and his men CHAP. XXXI Saul with his sonnes are slaine in battel 7. The Philistijms possesse the place and hang the dead bodies on a wal 11. but valiant men of Iabes Galaad take them away and burne them burie their bones and fast seuen dayes AND the Philistijms fought against Israel and the men of Israel fled before the face of the Philistijms and fel being slaine in mount Gelboe †And the Philistijms fel vpon Saul and vpon his sonnes and they stroke Ionathas and Abinadab and Melchisua the sonnes of Saul †and the whole weight of the battel was turned vpon Saul and the archers ouertooke him and he was sore wounded of the archers †And Saul sayd to his esquier Drawe out thy sword and strike me lest perhaps these vncircumcised come and kil me mocking me And his esquier would not for he was frighted with exceding feare Saul therefore caught his sword and fel vpon it †Which when his esquier had seene to wit that Saul was dead himselfe also fel vpon his sword and died with him †Saul therefore died and his three sonnes his esquier and al his men in that day together †And the children of Israel that were beyond the valley and beyond Iordan seing that the men of Israel were fled and that Saul was dead and his sonnes they left their cities and fled and the Philistijms came and dwelt there †And when the next day was come the Philistijms came to spoile them that were slaine and they found Saul and his three sonnes lying in mount Gelboe †And they did cut of Saules head and spoiled him of his armour and sent into the land of the Philistians round about that it should be declared in the temple of their Idols and among their people †And they did put his armour in the temple of Astaroth but his bodie they hung on the wal of Bethsam †Which when the inhabiters of Iabes Galaad had heard whatsoeuer the Philistijms had done to Saul †al the most valiant men arose walked al the night and tooke the bodie of Saul and the bodies of his sonnes from the wal of Bethsam and they came to Iabes Galaad and burnt them there †and they tooke their bones and buried them in the wood of Iabes and fasted seuen daies THE ARGVMENT OF THE SECOND BOOKE OF KINGES BESIDES a great part of the first booke and beginning of the third this second booke is wholly of King Dauid VVhos 's manie laudable Actes as also his faultes which were fewer with his true repentance and punishment are related not in such method as may easily be diuided into distinct partes in order of the chapters but according to the distinction of thinges conteined his succession to the royal crowne first in Iuda and after in al Israel with the declination and death of his competitour Isboseth are recorded in the 2. 3. 4. and 5. chapters His vertues and praises to wit his solemne mourning for Saul and that familie his deuotion fortitude pietie and gratitude are specially touched in the 1. 6 7. 8. 9. and 10. chapters His sinnes of adulterie with Bethsabee of killing her husband Vrias of pride in numbering his people with his hartie repentance and temporal punishment for the same are written from the 11. chapter to the 21 together with the 24. The 22. and 23. chapters
and fasting for them 2. Reg. 1. Al which were to no purpose if soules departed could not be releiued by such meanes It moreouer appeareth that the same royal prophet beleued diuers places to be in hel when he said Psal 85. Thou hast deliuered my soule from the lower hel signifiyng plainly that there is a lower and a higher hel which higher the Church calleth Purgatorie where soules suffer that paine in satisfaction for their sinnes which remaineth not satisfied before death is due after the guilt of sinne is remitted the law prescribing that besides restitution of damage sacrifice should also be offered Leuit. 5. 6. 16. And Dauid was punished by the death of his child 2. Reg. 12. by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted He feared also punishment in the other world yea two sortes and therfore prayed to be deliuered from both saying Psal 6. Lord rebuke me not in thy furie nor chastice me in thy wrath That is saith S. Gregorie Strike me not with the reprobate nor aflict me with those that are purged by the punishing flames And most expresly signifieth also a higher place called hel saying Psal 15. in the person of Christ to his Father Thou shalt not leaue my soule in hel From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules resting vvithout sensible paine brought them into heauen vvhither before him none could enter VVhich vvas also signified by the cities of refuge whence none might depart to their proper countrie til the death of the high priest Num. 35. by Moyses dying in the desert and not entring into the promised land ouer Iordan Deut. 4. 31. 34. Presupposing the general Resurrection of al men as a truth knovven by former traditions king Dauid shevveth the difference of the vvicked and godlie in that time saying Psal 1. The impious shal not rise againe in iudgement nor sinners in the councel of the iust That is the vvicked shal not rise to ioy glorie as the iust godlie shal doe Of general iudgement is more plainly prophecied 1. Reg. 2. That our Lord shal iudge the endes of the earth not that Dauid nor Salomon but Christ should raigne in his mâ—litant Church euen to the endes of the earth and in fine iudge the vvhole vvorld The same is confirmed Psal 49. God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight Psal 95. He shal iudge the round world in equitie and the peoples in his truth Psal 96. Fire shal goe before him and shal inflame his enemies round about Againe the same royal prophete Psalm 48. describeth the future and eternal state of the damned saying as sheepe creatures vnable to helpe themselues they are put in hel death shal feede vpon them Of the blessed he addeth And the iust shal rule ouer them in the morning that is in the resurrection and Psal 149. The Sainctes shal reioyse in glorie they shal be ioyful in their beddes in eternal rest The exaltations praâ—ses of God in their throate and two edged swordes in their handes to doe reuenge in the nations punishments among the peoples To bind their kinges in fetters and their nobles in yron manicles That they may doe in them the iudgement that is written This glorie is to al his Sainctes And much greater glorie belongeth to Sainctes for this is but accidental vttered according to vulgar capacitie The essential and perfect glorie which no eye hath seene nor eare hath heard nor hart can cone iuâ— consisteth in seeing God Among accidental glorious giftes the foure dowries of glorified bodies are especially prefigured Impassibilitie by the wood Setim wherof the Arke was made Exod. 25. Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Gâ—liath and his conuering of him self into Sauls campe and forth againe 1. Reg. 17. and 26. but a more plaine figure of Claritie was in Moyses face Exod. 34. which by his conuersation with God became more glorious then mortal eyes were able to behold glistering and shining as most splendent lâ—ght through christal described as if his skinne had benne a clere horne aâ—â—earing and spreading beamâ— like the sunnâ— proceding from the beautie of his soule so thâ—â— none of al the people could looke directly vpon him except he couered his face Thus much concerning particular pointes of faith and religion And it is no lesse euident that the vniuersal Church and Citie of God stil continued yea was more visible and conspicuous to the whole world then before First by Gods maruelous protection therof in the desert and famous victories and conquestes of the land of Chanaan And by the excellent lawes geuen to this people which al nations admired and none had the like Deut. 4. For in this fourth age besides other lavves and preceptes the spiritual and temporal States were more distinguished and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head with inferiour gouerners ech in their place and office for edification of the whole bodie For Moyses being chief ruler and conductâ—r of the Israelites out of Aegypt receiued and deliuered to them the written Law Exod. 20. And for obseruation and conseruation therof by Gods expresse appointment Leuit. 8. consecrated Aaron the ordinarie High priest himself remayning stil extraordinarie Superiour also aboue Aaron And after Aaron he consecrated in like maner his sonne Eleazar high priest and successour to his father Num. 20. To whom succeded others in this order 1. Paralip 6. Phinees Abisuë Bocci Ozi Zacharias otherwise 1. Reg. 1. called Heli Meraioth Amarias otherwise Achimelec whom Saul slew 1. Reg. 22. Achitob othervvise Abiathar vvho vvas deposed 3. Reg. 2. and Sadoc in vvhose time the Temple vvas founded To these vvere adioyned other Priestes also consecrated in a praescript forme Leuit. 8. and Leuites ordayned to assist in lower and distinct offices Num. 3. 4. In the first degree the Caathites whose office was to carrie the Sanctuarie and vessel therof vvrapped vp by the priestes but vvere forbid in paine of death to touch them or to see them In the second degree the Gersonites vvho carried the cortines and couers of the Tabernacle and vessel of the Altar In the third degree the Merarites vvho carried the bordes barres and pillers vvith their feete pinnes cordes and other implementes of the tabernacle euerie one according to their office and burdens Num. 4. v. vlt. But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses Num. 27. Deut. 3. 34. And after Iosue were diuers interruptions of succession with gouerners of diuers tribes and change of gouernment from Dukes to Iudges and from Iudges to Kinges For after Iosues death the people being sore afflicted by inuasions of Infidels God raised certaine special men with title of Iudges to
ouer the loaues of proposition to prepare alwaies new euerie Sabbath †These are the chief of the singing men by the families of the Leuites which abode in the chambers that they might day and night continually serue in their ministerie †The heades of the Leuites princes in their families taried in Ierusalem †And in Gabaon abode Iehiel the father of Gabaon and the name of his wise Maacha †His first begotten sonne Abdon and Sur and Cis and Baal and Ner and Nadab †Gedor also and Ahio and Zacharias and Macelloth †Moreouer Macelloth begat Samaan these dwelt ouer agaynst their brethren in Ierusalem with their brethren †And Ner bagat Cis and Cis begat Saul end Saul begat Ionathas and Melchisua and Abinadab and Esbaal. †And the sonne of Ionathas Meribbaal and Meribbaal begat Micha †Moreouer the sonnes of Micha Phithon and Molech and Tharaa and Ahaz †And Ahaz begat Iara and Iara begat Alamath and Azmoth and Zamri And Zamri begat Mosa †And Mosa begat Banaa whose sonne Raphaia bepat Elasa of whom was borne Asel †Moreouer Asel had six sonnes of these names Ezricam Bochru Ismael Saria â—bdiâ— Hanan these are the sonnes of Asel CHAP. X. King Saul with his three sonnes are slaine by the Philistians 8. who spoiâ—e the armie and carie 〈◊〉 ay Souls head 11. The men of Iabes Galaad â—â—rie his bodie and his sonnes fasting for them seuen daies And the kingdom is translated to Dauid AMD the Philistijms fought agaynst Israel and the men of Israel fled from the Palesthines and they fel wounded in mount Gelboe †And when the Philisthians were come nere pursewing Saul and his sonnes they stroke Ionathas and Abinadab and Melchisua the sonnes of Saul †And the battel grewc sore agaynst Saul and the archers found him and wounded him with arrowes †And Saul sayd to his esquyer Draw thy swoord and kil me lest perhaps these vncircumcised come and deride me But his harnes bearer would not being frighted with feare Saul therfore caught his sword and fel vpon it †Which when his harnes bearer had seene to witte that Saul was dead him self also fel vpon his sword and died †Saul therfore died and his three sonnes and al his house fel together †Which when the men of Israel had sene that dwelt in the châ—inpayne they fled and Saul and his sonnes being dead they forsooke their cities and were dispersed hither and thither and the Philisthijms came and dwelt in them †The next day therfore the Philisthijms taking away the spoiles of them that were stayne found Saul and his sonnes lying on mount Gelboe †And when they had spoyled him and cut of his head and stripped him of his armour they sent into their land that it should be caried about and should be shewed in the temples of the Idols and to the people †and his armour they dedicated in the temple of their god and the head they nailed vp in the temple of Dagon †When the men of Iabes Galaad had heard this to witte al thinges that the Philistijms had done vpon Saul †euerie one of the valiant men arose and tooke the bodies of Saul and of his sonnes and brought them into Iabes and buried their bones vnder an oke that was in Iabes and they fasted seuen daies †Saul therfore died for his iniquities for that he transgressed the commandement of our Lord which he had commanded and kept it not yea and besides also consulted the Pythonesse †and trusted not in our Lord for the which he slewe him and transferred his kingdome to Dauid the sonne of Isai CHAP. XI Dauid is elected and annointed king 5. He ouerthroweth the Iebusites taking the towre of Sion in Ierusalem and prospereth 10. His valiant men and their heroical actes are recited 17. He desiring water from the cisterne of Bethleem wil not drink it but offereth it in sacrifice because it is brought with danger of his valiant mens liues 20. Other valiant men of the second order are likewise recited AL Israel therfore was gathered together to Dauid in Hebron saying We are thy bone and thy flesh †Yesterday also and the day before when Saul as yet reigned thou wast he that didst leade out and leade in Israel for to thee our Lord thy God sayd Thou shalt feede my people Israel and thou shalt be prince ouer it †Al the ancientes therfore of Israel came to the king into Hebron and Dauid entred into a league with them before our Lord and they annoynted him king ouer Israel according to the word of our Lord which he spake in the hand of Samuel †Dauid also went and al Israel into Ierusalem this is Iebus where the Iebuseites were the inhabiters of the land †And they that dwelt in Iebus sayd to Dauid Thou shalt not come in here Moreouer Dauid tooke the towre of Sion which is the Citie of Dauid †and he sayd Euerie one that shal among the first strike the Iebuseite shal be the prince and chiefe captayne Ioab therfore the sonne of Saruia went vp first and was made the prince †And Dauid dwelt in the towre and therfore it was called the Citie of Dauid †And he built the citie round about from Mello vnto a round compasse and Ioab built the rest of the citie †And dauid ptospered going and increasing and the Lord of hostes was with him †These are the princes of the valiant men of Dauid which holpe him to be made king ouer al Israel according to the word of our Lord which he spake to Israel †And this is the number of dauids strong ones Iesbaam the sonne of Hachamoni prince among thirtie this man lifted vp his speare vpon three hundred wounded at one time †And after him Eleazar his vncles sonne an Ahohite who was among the three mighties †This was with Dauid in Phesdomim when the Philisthijms were gathered to that place into battel and the field of that countrie was ful of barley and the people was fled from the face of the Philisthimes †These stood in the middes of the fielde and defended him and when they had striken the Philistheans our Lord gaue great health to his people †And there went downe three of the thirtie princes to a rocke wherin Dauid was to the caue of Odollam when the Philisthijms had camped in the Vale raphaim †Moreouer dauid was in a hold and the ward of the Phelisthimes in Bethlehem †Dauid therfore desired and sayd O that some man would giue me water of the cesterne of Bethlehem which is in the gate †These three therfore went forward through the middes of the campe of the Philisthimes and drewe water of the cesterne of Bethlehem which was in the gate and brought it to Dauid to drinke who would not but tather offered it to our Lord †saying God forbid that in the sight of my God I should doe this and should
and watch †And Iudith stood before the bed praying with teares and with mouing of her lippes in silence †saying Confirme me o Lord God of Israel and in this houre haue respect to the workes of my handes that as thou hast promised thou mayst aduance Ierusalem thy citie and I may bring to passe that which I beleuing that it may be done by thee haue purposed †And when she had sayd these thinges she went to the piller that was at his beds head and his sword that hong tyed on it she loosed †And when she had drawen it out she tooke him by the heare of his head and sayd Confirme me ô Lord God in this houre †and she stroke twise vpon his necke and cut of his head and tooke his canopie from the pillers and rolled aside his bodie a truncke †And after a while she went out and deliuered the head of Holofernes to her mayde and bad her put it into her wallet †And they two went forth according to their custome as it were to prayer and they passed the campe and compassing the valley they came to the gate of the citie †And Iudith a far of said to the keepers of the walles Open the gates because God is with vs which hath wrought power in Israel †And it came to passe when the men had heard her voyce they called the ancientes of the citie †And they ran al to meete her from the least to the greatest because they hoped not that now she would come †And they lighting lightes gathered round about her euerie one and she going vp into a higher place commanded silence to be made And when al had held their peace †Iudith said Prayse yee the Lord our God who hath not forsaken them that hope in him †and in me his handmayde he hath sulfilled his mercie which he promised to the house of Israel and he hath killed by my hand the enemie of his people this night †And bringing forth the head of Holofernes out of the wallet she shewed it them saying Loe the head of Holofernes the general of the armie of the Assyrians and behold his canopie wherein he lay in his drunkennes where the Lord our God stroke him by the hand of a woman †But the same our Lord liueth that his Angel hath kept me both going hence and abyding there and from thence returning hither and our Lord hath not suffered me his handmayde to be defyled but without pollution of sinne he hath called me backe to you reioysing in this victorie in my escape and in your deliuerie †Confesse ye al to him because he is good because his mercie is for euer †And they al adoring our Lord said to her Our Lord hath blessed thee in his power because by thee he hath brought our enemies to nothing †Moreouer Ozias the prince of the people of Israel said to her Blessed art thou daughter of our Lord the high God aboue al wemen vpon the earth †Blessed be our Lord which made heauen and earth which hath directed thee vnto the woundes of the head of the prince of our enemies †Because this day he hath so magnified thy name that they prayse shal not depart out of the mouth of men which shal be mindeful of the power of our Lord for euer for that thou hast thy life for the distresses and tribulation of thy kinred but hast holpen the ruine before the presence of our God †And al the people sayd So be it so be it †Moreouer Achior being called came and Iudith said to him The God of Israel to whom thou gauest testimonie that he reuengeth him self of his enemies he hath cut of the head of al the vnfaithful this night by my hand †And that thou mayst proue that it is so loe the head of Holofernes who in the contempt of his pride contemned the God of Israel and threatened thee death saying When the people of Israel shal be taken I wil command thy sides to be pearsed with a sword †But Achior seing the head of Holofernes being in anguish for feare fel on his face vpon the earth and his soule was sore trubled †But after taking spirit agayne he was refreshed fel downe at her feete and adored her and sayd †Blessed art thou of thy God in euerie tabernacle of Iacob because in euerie nation which shal heare thy name the God of Israel shal be magnified in thee CHAP. XIIII Holofernes head is hanged on the wall 6. Achior is circumcised 7. The Israeelites assault the Assyrians 8. who going to awake their General 14. finde him slaine 17 and are al confounded with feare AND Iudith said to al the people Heare me brethren hang ye this head vpon our walles †and it shal be when the sunne shal rise let euerie man take his armour and yssue ye forth with violence not that you goe downe beneath but as it were inuading violently †Then the watchmen must of necessitie runne to rayse vp their prince to battel †And when the captaynces of them shal runne to the tabernacle of Holofernes and shal finde him headles rowled in bloud feare wil fal vpon them †And when you shal know that they flee goe after them securely because our Lord wil destroy them vnder your feete †Then Achior seeing the power that God of Israel wrought forsaking the rite of gentilitie beleued God and circuncided the flesh of his prepuce and was ioyned to the people of Israel and al the succession of his kinred vntil this present day †And immediatly as day brake they hong the head of Holofernes vpon the walles and euerie man tooke his armour and they went forth with great noyse and shouting †Which the watchmen seing ranne to the tabernacle of Holofernes †Moreouer they that were in the tabernacle coming and before the dore of the tabernacle making a noyse to rayse him they endeuored by art to disquiet him that Holofernes might awake not by them raysing him but by them making a noyse †For no man durst by knocking or entring to open the chamber of the chiefe of the Assyrians †But when his dukes and tribunes were come and al the chiefe of the armie of the king of the Assyrians they said to the chamberlayns †Goe in and awake him becaufe the mice yssuing out of their holes haue presumed to prouoke vs to battel †Then Vagao entring into his chamber stoode before the cortine and made a clapping with his handes for he thought that he slept with Iudith †But when with the sense of his eares he percieued no motion of person lying he came neere to the cortine and lifting it vp and seing the bodie without the head of Holofernes weltred in his bloud lye vpon the ground cried out in a lowd voyce with weeping and rent his garmentes †And going into the tabernacle of Iudith he found her not and he lept
be accomplished one that excelled the rest in wisedom and fidelitie and was second after the king Aman by name †told me that there was a people dispersed through the whole world which vsed new lawes and doing against the customes of al Nations contemned the coÌ„mandmentes of kings and brake the concord of al nations by their dissention †Which when we had learned seing one nation rebellious against al kind of men to vse peruerse lawes and to goe against our commandmentes and to disturbe the peace and concord of the prouinces subiect to vs †we haue commanded that whomsoeuer Aman shal shew who is chiefe ouer al the prouinces and second after the king and whom we honour in steed of a father they with their wiues and children be destroyed of their enemies and that none haue pitie on them the fourtenth day of the twelfth moneth Adar of this present yeare †that the wicked men going downe to hel in one day may restore the peace to our empire which they had disturbed Hitherto the copie of the letter That which foloweth I found written after that place where it is read And Mardocheus going forth did al thinges that Esther had commanded him yet it is neither in the Hebrew nor extant with any of the interpreters †But Mardocheus besought our Lord mindeful of al his workes †and said Lord Lord king omnipotent for in thy dominion are al thinges set and there is none that can resist thy wil if thou determine to saue Israel †Thou madst heauen and earth and whatsoeuer is conteyned in the compasse of heauen †Thou art Lord of al neither is there that can resist thy maiestie †Thou vnderstandest al things and knowest that I haue not done this for pride and contumelie and any desire of glorie that I adored not the proud Aman †for gladly would I be readie for the saluation of Israel to kisse euen the steppes of his feete †but I feared lest I should transferre the honour of my God to a man and lest I should adore any except my God †And now ô Lord king the God of Abraham haue mercie vpon thy poople because our enemies wil destroy vs and extinguish thyne inheritance †Despise not thy portion which thou hast redemed to thyself out of Aegypt †Heare my prayer and be propitious to thy lot and corde and turne our mourning into ioy that liuing we may prayse thy name ô Lord and doe not shut the mouthes of them that sing to thee †Al Israel also with like mind and supplication cried to our Lord because certayne death did hang ouer them CHAP. XIIII Esther prayeth in humilitie of spirite that God wil deliuer the people from the crueltie of Aman. ESTHER also the queene fled to our Lord fearing the peril that was at hand †And when she had laid of her royal garmentes she tooke clothes meete for weeping and mourning and for diuers oyntmentes filled her head with ashes and dung and her bodie she humbled with fastes and al the places in which before she was accustomed to reioyse she filled with tearing of her heares †And she besought our Lord the God of Israel saying My Lord which onlie art our king helpe me solitarie woman and which haue no other helper beside thee †My peril is in my handes †I haue heard of my father that thou Lord didst take Israel out from al Gentiles and our fathers out of al their predecessours before that thou mightst possesse an euerlasting inheritance and thou hast done to them as thou hast spoken †We haue sinned in thy sight and therfore thou hast deliuered vs into the handes of our enemies †for we haue worshiped their goddes Thou art iust ô Lord. †And now it suffiseth them not that they oppresse vs with most hard seruitude but imputing the force of their handes to the might of their idols †they wil change thy promisses and destroy thine inheritance and shut the mouthes of them that prayse thee and extinguish the glorie of thy temple and altar †that they may open the mouthes of Gentiles and prayse the strength of idols and magnifie a carnal king for euer †Deliuer not ô Lord thy scepter to them that are not lest they laugh at our ruine but turne their counsel vpon them and destroy him that hath begune to do cruelly against vs. †Remember ô Lord and shew thy self to vs in the time of our tribulation and geue me confidence Lord king of goddes and of al power †geue me speach wel framed in my mouth in the presence of the lion and turne his hart into the hatred of our enemie that both him self may perish and the rest that consent vnto him †But deliuer vs in thy hand and helpe me hauing no other helpe but thee ô Lord which hast the knowlege of al things †and knowest that I hate the glorie of the wicked and detest the bed of the vncircumcised and of euerie stranger †Thou knowest my necessitie that I abhorre the signe of my pride and glorie which is vpon my head in the daies of my ostentation and detest it as the cloth of a woman in her monthlie floores and weare it not in the daies of my silence †and that I haue not eaten at Amans table neither the kings banket hath pleased me and that I haue not drunke the wine of libamentes †and that thy handmayde did neuer reioyse since I was transported hither vnto this day but in thee ô Lord the God of Abraham †O God strong aboue al heare the voyce of them that haue no other hope and deliuer vs from the hand of the wicked and deliuer me from my feare CHAP. XV. Mardocheus causeth Esther to goe to the king and intreate for the people 10. She is terrified by this countenance but God turneth his hart and he calleth her curteously to him This also I found added in the common edition AND he commanded her no doubt but Mardocheus commanded Esther that she should goe vnto the king and make petition for her people and for her countrie †Remember quoth he the daies of thy humilitie how thou wast brought vp in my hand because Aman the second after the king hath spoken against vs vnto death †and doe thou inuocate our Lord and speake to the king for vs deliuer vs from death Moreouer this also which foloweth I found in the common Greke †And in the third day she layd away the garmentes which she ware was clothed in her glorie †And when she glistered in royal apparel and had inuocated God the ruler and sauiour of al she tooke two wayting maydes †and vpon the one in deede she leaned as it were for dilicatnes and verie much tendernes not able to beare vp her bodie †but the other of the maydes folowed her ladie bearing vp her garmentes trayling on the ground â€
drawe out the Leuiathan with a hooke and with a rope shalt thou tye his tongue †Shalt thou put a ring in his nosthrels or bore through his iaw with a buckle †Wil he multiplie prayers to thee or speake to thee gentle wordes †Wil he make a couenant with thee and shalt thou take him to be a seruant for euer †Shalt shou delude him as a birde or tye him for thy handmaydes †Shal freindes cut him merchantes diuide him †Shalt thou fil nettes with his skinne and the cabbin of fishes with his heade †Lay thy hand vpon him remember battel and adde to speake no more †Behold his hope shal frustrate him and in the sight of al he shal be cast downe headlong CHAP. XLI Leuiathan is further described by the peculiar partes of his bodie and terrible composition of al his members NOT as cruel wil I raise him for who can resist my contenance †Who hath geuen me before that I may render vnto him Al thinges that are vnder heauen be myne †I wil not spare him and his mightie wordes and framed to beseech †Who shal reuele the face of his garment and who shal enter into the middes of his mouth †Who shal open the gate of his countenance dreade is round about his teeth †His bodie as shildes that are cast compact with skales fast cleauing together †One is ioyned to an other and not so much as anie ayre entereth betwen them †One shal sticke to an other holding eche other they shal not be seperated †His sneesing is as the shining of fire his eies as the twinklings of the morning †Out of his mouth procede lampes as it were torches of lighted fire †Out of his nosthrels procedeth smoke as it were of a pot heated and boyling †His breath maketh coales to burne a flame cometh fotth out of his mouth †In his necke shal strength abide needines goeth before his face †The members of his flesh cleaue together one to an other he shal send lightnings against him and he shal not be caried to an other place †His hart shal be hardened as a stone and shal be stifly compact as the smithes stithie †When he shal be taken away the Angels shal feare and being feared shal be purged †When the sword shal apprehend him neither speare nor brestplate shal be able to abide †For he shal esteme yron as chaffe and brasse as rotten wood †The bowman shal not put him to flight the stones of the sling to him are turned into stubble †As stubble wil he esteme the hammer and he wil laugh him to skorne that shaketh the speare †The beames of the sunne shal be vnder him and he shal straw gold vnder him as durt †He shal make the deepe sea to boyle as a pot and shal put it as when ointmentes boyle †A path shal shine after him he shal esteme the depth as waxing old †There is no power vpon the earth that may be compared with him who is made to feare no man †He seeth euerie high thing he is king ouer al the children of pryde CHAP. XLII Holie Iob instructed comforted by Gods discourse acknowlegeth his fault and craueth pardon for his ouersight in speach or cogitation 7. God iustifieth his cause against his freindes 9. They offer sacrifice for their offence 10. Al thinges prosper with Iob duble to that he had before 16. and he dieth happely AND Iob answering our Lord sayd †I know that thou canst doe al thinges and no cogitation is hid from thee †Who is this that concealeth counsel without knowledge Therfore haue I spoken vnwisely and the thinges that did excede my knowledge beyond mesure †Heare I besech thee and I wil speake I wil aske thee and do thou tel me †With the hearing of the eare I haue heard thee but now my eye seeth thee †Therfore I reprehend myself and I do penance in imbers and ashes †And after our Lord spake these wordes to Iob he sayd to Eliphaz the Themanite My furie is wrath against thee and against thy two frendes because “ you haue not spoken right before me as my seruant Iob. †Take therfore vnto you “ seuen oxen and seuen rammes and goe to my seruant Iob and offer holocauste for your selues and my seruant “ Iob shal pray for you his face I wil receiue that the follie be not imputed to you for you haue not spoken right thinges before me as my seruant Iob. †Eliphaz therfore the Themanite and Baldad the Suhite and Sophar the Naamathite went and did as our Lord had spoken to them and our Lord receiued the face of Iob. †Our Lord also was turned at the penance of Iob when he prayed for his freindes And our Lord added al thinges whatsoeuer had bene Iobes duble †And al his brethren came to him and al his sisters and al that knew him before and they did eate bread with him in his house and wagged the head vpon him and comforted him vpon al the euil that God had brought in vpon him And euerie man gaue him one ewe and one earelet of gold †And our Lord blessed the last daies of Iob more then his beginning And he had fourtene thousand sheepe and six thousand camels a thousand yoke of oxen and a thousand she asses †And he had seuen sonnes and three daughters †And he called the name of one Dies and the name of the second Cassia the name of the third Cornustibij †And there were not found in al the earth wemen so beautiful as the daughters of Iob and their father gaue them inheritance among their brethren †And Iob liued after these thinges an hundred fourtie yeares and he saw his children and his childrens children vnto the fourth generation and he died an old man and ful of daies ANNOTATIONS CHAP. XLII 7. You haue not spoken right as my seruant Iob Holie Iob being throughly tried in the fornace of tribulation and by diuine instruction confirmed in perfect patience and other vertues God at last gaue sentence condemning the guiltie and iustifying the innocent in plaine termes prononcing that Eliphaz Baldad and Sophar had not spoken right before him as his seruant Iob. And so these three being conuinced that notwithstanding their former pretence of defending Gods cause they had erred and Iob had maintained the truth they submitted themselues as faultie and humbly did penance bringing their oblations for sacrifice to Iob as they were commanded v. 8. 9 As for Eliu the last disputer persisting more vehemēt in his errour when others ceassed from contention he was sufficiently condemned in his felowes And the rather for that true point of his owne doctrine ch 33. v. 14 that God speaketh once and repeteth not the same the second time For it was euer a general rule
builded not houses to inhabite and vineyard and filde and seede we haue not had †but we haue dwelt in tabarnacles and haue bene obedient according to al thinges that Ionadab our father commanded vs. †But when Nabuchodonosor the king of Babylon was come vp to our Land we said Come and let vs goe into Ierusalem from the face of the host of the Chaldees and from the face of the host of Syria and we haue taried in Ierusalem †And the word of our Lord was made to Ieremie saying †Thus saith the Lord of hostes the God of Israel Goe say to the men of Iuda and to the inhabitants of Ierusalem Why wil you not receiue discipline to obey my wordes saith our Lord †The wordes of Ionadab the sonne of Rechab haue preuailed which he commanded his sonnes not to drincke wine and they haue not drunke vntil this day because they haue obeyed the commandment of their father but I haue spoken to you early rysing and speakeing and you haue not obeyed me †And I haue sent to you al my seruants the prophetes rising early and sending and saying Returne ye euerie one from his most wicked way and make your studies good and folow not strange goddes nor worship them and you shal dwel in the land which I gaue you and your fathers and you haue not inclined your eare nor heard me †The children therefore of Ionadab the sonne of Rechab haue firmely kept the precept of their father which he commanded them but this people hath not obeyed me †Therefore thus saith the Lord of hostes the God of Israel Behold I wil bring vpon Iuda and vpon al the inhabitants of Ierusalem al the affliction which I haue spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answered me †But to the house of the Rechabites Ieremie said Thus saith the Lord of hostes the God of Israel For that you haue obeyed the commandment of Ionadab your father and haue kept al his commandments and haue done al thinges that he commanded you †Therefore thus saith the Lord of hostes the God of Israel There shal not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies ANNOTATIONS CHAP. XXXV 1. The house of Rechabites VVe haue here according to the state of Gods Church in the old Testament a cleare example of religious life by professing and performing good workes of supererogation not commanded by God but piously instituted by a holie man called Ionadab VVhich not only himself and his proper children but also their posteritie manie ages after him voluntarily obserued by a prescript Rule Not to builde houses nor dwel in anie but in tentes not to sow seede nor to plant nor haue vinyardes nor to drinke wine A like rule but not the same in al pointes was prescribed by God himself Num 6 for such as would voluntarily embrace it And Elias and Elizens with then disciples obserued an other forme of religious life as appeareth 4. Reg. 1. 2. c. Al which vvere figures of more perfect Religious Orders in the Church of Christ consisting in three essential vowes of voluntarie Pouertie Chastitie and Obedience not commanded but commended and for the better attayning to perfection counseled by our Sauiour vvherof they are called Euangelical Counsels observed by the Apostles leauing al their worldlie substance and al desire of hauing anie proper possessions such also as had wiues leauing them the rest noâ— marying al renouncing their owne willes subiected the same to Christs wil folovving him VVhose example others imitating this holie maner of life hath stil continued in the Church as is euident by the Ecclesiastical histories euen from the Apostles time But al obserued not the same particular rules nor were called by the same titles For as in the time of Moyses law some were called Nazareites some the Children of the Prophetes and some Rechabites after the name of their founders father Rechab a renowmed godlie man so now some are called Eremites some Monkes some Freares and some Religious Clerkes And of ech of these kindes diuers sortes are distinguished by varietie of rules habites special functions and titles either of their first Institutors or of the Institutes themselues or of the places or other occasions As Carmelites Augustines as wel Monkes as Canons Regular Benedictins Bernardins Carthusians Dominicans Fraâ—c scans Iesuiâ—es Theatines Capuchines and the like As also manie distinct Orders of Nunnes But none of them al differ from the rest nor from other Catholique Christians in pointes of faith nor make anie Sectes of Religion as Heretikes ridiculously obiect For al beleue and confesse the self same Catholique Faith in al the Articles therof al vse and acknowlege the same and no other holie Sacraments and al are vnited in one vniuersal Church vnder one visible Head Euerie Order good and holie in their profession al together excellently aâ—oâ—ing the whole bodie with sacred semelie varieties make the same vniuersal Church more glorious CHAP. XXXVI Ieremie in prison sendeth Baruch by Gods commandment to read a booke of comminations before the people 7. exhorting them to repent 9. which being read in a porch of the Temple 11. Micheas reporteth it to the Nobles in the court 14. whither Baruch being called readeth the same before them 20. they informe the king 21. who hearing part therof causeth the booke to be burned 26. and commandeth to apprehend Baruch and Ieremie 27. The booke is write againe by them with addition of more AND it came to passe in the fourth yeare of Ioakim the sonne of Iosias king of Iuda this word was made to Ieremie from our Lord saying †Take a volume of a booke and thou shalt write in it al the wordes that I haue spoken to thee against Israel and Iuda against al Nations since the day that I spake to thee from the daies of Iosias euen to this day †If perhaps the house of Iuda hearing al the euils that I meane to doe vnto them let euerie man returne from his most wicked way and I wil be propicious to their iniquitie and to their sinne †Ieremie therefore called Baruch the sonne of Nerias and Baruch wrote from the mouth of Ieremie al the wordes of our Lord which he spake to him in the volume of the booke †And Ieremie commanded Baruch saying I am shut vp neither am I able to goe into the house of our Lord. †Goe thou in therefore and read out of the volume wherein thou hast written from my mouth the wordes of our Lord in the hearing of al the people in the house of our Lord on the fasting day moreouer also in the hearing of al Iuda which come out of their cities thou shalt read it to them †if perhaps their prayer may fal in the sight of our
throne in the firmament AND IT came to passe in the thirtith yeare in the fourth in the fifth if the moneth when I was in the middes of the captiues beside the riuer Chobar the heauens were opened and I saw the visions of God †In the fifth of the moneth the same is the fifth yeare of the transmigration of king Ioachin †the word of our Lord was made to Ezechiel the sonne of Buzi priest in the land of the Chaldees by the riuer Chobar and there the hand of our Lord was made vpon him †And I saw and behold a whirlewinde came from the North and a great clowde a fire inuoluing and brightnes round about it out of the middes therof as it were the forme of amber that is out of the middes of the fire †and out of the middes therof the similitude of soure * liuing creatures and this was their look the similitude of a man in them †There were four faces to one and foure winges to one †Their feete streight feete and the sole of their foote as the sole of a calues foote and sparkes as the forme of glowing braâ—â—◠†And the handes of a man vnder their winges in foure partes 〈…〉 ey had faces and winges by the foure partes †And the winges of them were ioyned one to an other They returned not when they went but euerie one went before his face †And the similitude of their countenance the face of a man and the face of a lyon on the right hand of them foure and the face of an oxe on the lefe hand of them foure and the face of an eagle ouer them foure †And their faces and their winges were streched out aboue two winges of euerie one were ioyned and two couered their bodies †and euerie one of them walked before his face where the force of the spirite was thither they went neither did they returne when they went neither did they returne when they walked †And the similitude of the liuing creatures their looke as it were of coales of burning fire as it were the resemblance of lampes This was the vision running in the middes of the liuing creatures brightnes of fire and from the fire lightening going forth †And the liuing creatures went and returned after the similitude of glistering lightning †And when I beheld the liuing creatures there appeared one wheele vpon the earth by the liuing creatures hauing foure faces †And the shape of the wheeles and the worke of them as it were apparence of the sea and one similitude of them foure and their apparence and worke as if it were a wheele in the middes of a wheele †By their foure partes going they went and they returned not when they walked †There was a stature also to the wheeles and height and a fearful forme and the whole 〈…〉 was ful of eies round about them foure †And when the liuing creatures walked the wheeles also walked together by them and when the liuing creatures were lifted vp from the earth the wheeles also were lifted vp together †Whithersoeuer the spirit went thither the spirit going the wheeles also were lifted vp withal folowing it for the spirit of life was in the wheeles †With them going they went and with them standing they stood and with them lifted vp from the earth the wheeles also were lifted vp together folowing them because the spirit of life was in the wheeles †And a similitude ouer the heades of the liuing creatures of the firmament as it were the sight of christal dreadful and streched out ouer their heades aboue †And vnder the firmament the winges of them streight one toward an other euerie one with two winges couered his bodie and the other was couered in like maner †And I heard the sound of the winges as it were the sound of manie waters as it were the sound of the high God when they walked it was as the voice of multitude as the sound of a campe and when they stood their winges were let downe †For when a voice was made aboue the firmament that was ouer their head they stood and let downe their winges †And aboue the firmament that hung ouer their head as it were the forme of the sapphire stone the similitude of a throne and vpon the similitude of the throne a similitude as it were the shape of a man aboue †And I saw as it were the forme of amber as the resemblance of fire within it round about from his loines vpward and from his loines downward I saw as it were the resemblance of fire glistering round about †As the forme of the bow when it is in a clowde on a day of rayne this was the forme of the brightnes round about CHAP. II. The Prophet terrified with the vision is encoreged by Gods spirite 3. And is sent to preach 9. penance and the seruice of God THIS was the vision of the similitude of the glorie of our Lord. And I saw and I fel on my face and I heard the voice of one speaking And he said to mee Sonne of man stand vpon thy feete and I wil speake with thee †And the spirit entered into me after that he spake to me and he sette me vpon my feete and I heard him speaking to me †and saying Sonne of man I send thee to the children of Israel to nations apostates wich haue reuolted from me they and their fathers haue transgressed my couenant euen vnto this day †And they are children of an hard face and of an hart that can not be tamed to whom I send thee and this thou shalt say to them Thus saith our Lord God †If perhaps they at the least wil heare and if perhaps they wilcease because it is an exasperating house and they shal know that there was a prophet in the middes of them †Thou therfore ô sonne of man feare them not neither be afrayd of their wordes because the incredulous and subuerters are with thee and thou dwellest with scorpions Feare not their wordes and of their lookes be not afrayd because it is an exasperating house †Thou therefore shalt speake my wordes to them if perhaps they wil heare and be quiet because they are prouokers to anger †But thou sonne of man heare whatsoeuer I speake to thee be not exasperating as it is an exasperating house open thy mouth and eate whatsoeuer I geue thee †And I looked and behold an hand sent to me wherin was a rowled booke and he spred it before me which was writen within and without and there were writen in it lamentations and a song and woe CHAP. III. Against a stubborne people to whom he must preach 8. the prophet is streingthened 12. by increase of spirite 17. charged to execute his office 22. But first to be silent for a time AND he said to me Sonne of man whatsoeuer
length he may punish vs. †For which cause he neuer certes remoueth away his mercie from vs but chastening his people by aduersitie he forsaketh them not †But let these thinges be sayd of vs in few wordes for an admonition of the readers And now we must come to the storie †Therfore Eleazarus one of the chief of the Scribes a man striken in age and comely of countenance with open mouth gaping was compelled to eate swines flesh †But he embracing rather a most glorious death then an hateful life went before voluntarily to the punishment †And considering how he ought to come patiently susteyning he determined not to committe vnalwful thinges for loue of life †But they that stood by moued with vnlawful pitie for the old frendshipe of the man taking him in secrete desired that flesh might be brought which it was lawful for him to eate that he might feyne to haue eaten as the king had commanded of the flesh of the sacrifice †that by this fact he might be deliuered from death and for the old freindshipe of the man they did him this courtesie †But he begane to thinke vpon the worthie preeminence of his age and ancientnes and the houre heares of natural nobilitie his doinges from a childe of very good conuersation and according to the ordinances and the holie law made of God he answered quickly saying that he would rather be sent vnto hel †For it is not meete quoth he for our age to feyne that manie young men thinking that Eleazarus of foure score yeare tenne is passed to the life of Aliens †they also through my dissimulation and for a litle time of corruptible life may be deceiued and hereby I may purchase a stayne and a curse to mine old age †For although at this present time I be deliuered from the punishments of men yet neither aliue nor dead shal I escape the hand of the Almightie †Wherfore in departing manfully out of this life I shal appeare worthie of mine old age †and to yong men I shal leaue a constant example if with readie mind and stoutly I suffer an honest death for the most graue and most holie lawes These thinges being spoken forthwith he was drawen to execution †And they that led him and had bene a litle before more milde were turned into wrath for the wordes spoken of him which they thought were vttered through arrogancie †But when he was now in killing with the strokes he groned and sayd O Lord which hast the holie knowlege thou knowest manifestly that wheras I might be deliuered from death I doe susteyne sore paines of the bodie but according to the soule for thy feare I doe willingly suffer these thinges †And this man certes in this maner departed this life leauing not only to yong men but also to the whole nation the memorie of his death for an example of vertue and fortitude CHAP. VII The noble Martyrdome of seuen refusing to eate swines flesh and boldly admonishing king Antiochus of his damnable state 41. Lastly the mother hauing encoreged her sonnes likewise dyeth gloriously AND it came to passe that seuen brethren together with their mother being apprehended to be compelled by the king to eate against the law swines flesh were tormented with whippes and scourges †But one of them which was the first sayd thus What seekest thou and what wilt thou lerne of vs we are readie to dye rather then to transgresse the lawes of God coming from our fathers †The king therfore being wrath commanded frying pannes and brasen pottes to be heated †the which forth with being heated he commanded his tongue that had spoken first to be cut out and the skinne of his head being drawen of the endes also of his handes and feete to be chopped of the rest of his bretheren and his mother looking on †And when he was now made in al partes vnprofitable he commanded fire to be put vnto him and that breathing as yet he should be fried in the frying panne wherin when he was long tormented the rest together with the mother exhorted one an other to dye manfully †saying Our Lord God wil behold the truth and wil take pleasure in vs as Moyses declared in the profession of the Canticle And in his seruants he wil take pleasure †That first therfore being dead in this maner they brought the next to make him a mocking stocke the skinne of his head with the heares being drawen of they asked if he would eare before that he were punished throughout the whole bodie in euerie member †But he answering in his countrie speach said I wil not doe it Wherfore this also in the next place receiued the torments of the first †and being at the verie last gaspe thus he said Thou in dede ô most wicked man in this present life destroyest vs but the king of the world wil raise vs vp which dye for his lawes in the resurrection of eternal life †After him the third is had in derision and being demanded his tongue he quickly put it forth and constantly stretched out his handes †and with confidence he said From heauen doe I possesse these but for the lawes of God now doe I contemne these selfe same because I hope that I shal receiue them againe of him †So that the king and they that were with him merueled at the yong mans courege because he estemed the torments as nothing †And this being thus dead the fourth they vexed in like maner tormenting him †And when he was now euen to dye thus he said It is better for them that are put to death by men to exspect hope of God that they shal be raysed vp againe by him For to thee there shal not be resurrection vnto life †And when they had brought the fifth they tormented him But he looking vpon him †sayd Thou hauing power among men wheras thou art corruptible doest what thou wilt but thinke not that our stock is forsaken of God †And doe thou patiently abide and thou shalt see his great power in what sort he wil torment thee and thy seede †After him they brought the sixth and he beginning to dye sayd thus Be not deceiued vainely for we suffer this for our owne sakes sinning against our God and thinges worthie of admiration are done in vs †but doe not thinke that thou shalt escape vnpunished for that thou hast attempted to fight against God †But the mother aboue measure meruelous and worthie of good mens memorie which beholding her seuen sonnes perishing in one dayes space bare it with a good hart for the hope that she had in God †exhorted euerie one of them in their countrie language manfully being replenished with wisedome and ioyning a mans hart to a womans cogitation †she sayd to them I know not how you appeared in my wombe for neither did I
our holie thinges are contaminated and the name that is inuocated vpon vs is almost prophaned and our children haue suffred contumelie and our Priestes are burnt our Leuites are gone into captiuitie our virgins are defloured and our wiues haue suffered rape and our iust men are violently taken and our litle ones are lost and our yong men are in bondage and our valiants are made impotent †and that which is greatest of al the seale of Sion because she is vnsealed of her glorie For she is also deliuered into the handes of them that hate vs. †Thou therfore shake of thy great heauines and lay away from thee the multitude of sorrowes that the Strong may be propicious to thee agayne and the Highest wil geue thee rest rest from thy labours †And it came to passe when I spake to her her face did shine suddenly and her shape and her visage was made glistering so that I was afrayde excedingly at her thought what this thing should be †And Behold suddenly she put forth a great sound of a voyce ful of feare that the earth was moued at the womans sound And I saw †and behold the woman did no more appeare vnto me but a citie was built a place was shewed of great fundations and I was afrayd crying with a loude voyce I sayd †Where is Vriel the Angel that from the beginning came to me for he made me come in multitude in excesse of this minde and my end is made into corruption my prayer into reproch †And when I was speaking these thinges behold he came to me and sawe me †And behold I was layd as dead my vnderstanding was alienated and he held my right hand and strengthned me set me vpon my feete sayd to me †What ayleth thee and why is thy vnderstanding and the sense of thy hart trubled why art thou trubled And I sayd †Because thou hast forsaken me and I in dede haue done according to thy wordes went out into the field behold I haue seene doe see that which I cannot vtter And he sayd to me †Stand like a man I wil moue thee And I sayd †Speake thou my Lord in me forsake me not that I die not in vaine †because I haue seene thinges that I knew not I doe heare thinges that I know not †Or is my sense deceiued doth my soule dreame †Now therfore I besech thee that thou shew vnto thy seruant concerning this trance And he answered me sayd †Heare me and I wil teach thee and wil tel thee of what thinges thou art afrayd because the Highest hath reuealed vnto thee manie mysteries †He hath seene thy right way that without intermission thou was sorrowful for thy people and didst mourne exceedingly for Sion †This therfore is the vnderstanding of the vision which appeared to thee a litle before †The woman whom thou sawest mourning thou beganst to comfort her †And now thou seest not the forme of the woman but there appeared to thee a citie to be built †And because she tolde thee of the fal of her sonne this is the interpretation †This woman which thou sawest she is Sion and wheras she told thee of her whom now also thou shalt see as a citie builded †And wheras she told thee that she was barren thirtie yeares for the which there were thirtie yeares when there was not yet oblation offered in it †And it came to passe after thirtie yeares Salomon built the citie and offered oblations then it was when the barren bare a childe †And that which she sayd vnto thee that she nourished him with labour this was the habitation in Ierusalem †And wheras she sayd to thee that my sonne comming into the bryde chamber dyed and that a fal chanced vnto him this was the ruine of Ierusalem that is made †And behold thou hast seene the similitude of her and because she lamented her sonne thou beganst to comfort her and of these thinges that haue chanced these were to be opened to thee †And now the Highest seeth that thou wast sorie from the hart and because with thy whole hart thou sufferest for her he hath shewed thee the clearnes of her glorie and the fayrenes of her beautie †For therfore did he say to thee that thou shoulest tarie in a field where house is not built †For I knew that the Highest beganne to shew thee these thinges †therfore I sayd vnto thee that thou shouldest goe into a field where is no fundation of building †For the worke of mans building could not be borne in the place where the citie of the Highest began to be shewed †Thou therfore feare not neither let thy hart dread but goe in and see the beautie and greatnes of the building as much as the sight of thyne eyes is capable to see †afterward thou shalt heare as much as the hearing of thyne eares is capable to heare †For thou art blessed aboue manie and art called with the Highest as few †And to morrow night thou shalt tarie here †and the Highest wil shew thee those visions of the thinges on high which the Highest wil doe to them that inhabite vpon the earth in the later dayes †And I slept that night and the other next as he had sayd to me CHAP. XI An eagle appeareth to Esdras coming forth of the sea with three heades and twelue winges sometimes one reigning in the world sometimes an other but euerie one vanisheth away 36. A lion also appeareth coming forth of the wo 〈…〉 suppresse the eagle AND I sawe a dreame behold an eagle came vp out of the sea which had twelue winges of fethers and three heades †And I saw and behold she spred her winges into al the earth and al the windes of heauen blew vpon her and were gathered together †And I saw and of her fethers sprang contrarie fethers and they became litle winges and smale †For her heades were at rest and the midle head was greater then the other heades but she rested with them †And I saw and behold the eagle flew with her winges and reigned ouer the earth and ouer them that dwel in it †And I saw that al thinges vnder heauen were subiect to her and no man gaynesayd her no not one of the creature that is vpon the earth †And I saw and behold the eagle rose vp vpon her talons and made a voice with her winges saying †Watch not al together sleepe euerie one in his place watch according to time †But let the heades be preserued to the last †And I saw and behold the voice came not out of her heades but from the middes of her bodie †And I numbered her contrarie winges and behold they were eight †And I saw and behold on the right side rose one wing and reigned
ouer al the earth †And it came to passe when it reigned an end came to it and the place therof appeared not and the next rose vp reigned that held much time †And it came to passe when it reigned the end of it also came that it appeared not as the former †And behold a voice was sent forth to it saying †Heare thou that hast held the earth of long time Thus I tel thee before thou beginne not to appeare †None after thee shal hold thy time no nor the halfe therof †And the third lifted vp it selfe and held the principalitie as also the former and that also appeared not †And so it chanced to al the other by one by one to haue the principalitie agayne to appeare nowhere †And I saw and behold in time the rest of the winges were sent vp on the right side that they also might hold the principalitie and of them there were that held it but yet forth with they appeared not †For some also of them stoode vp but they held not the principalitie †And I saw after these thinges and behold the twelue winges and two litle winges appeared not †and nothing remayned in the bodie of the eagle but two heades resting and six litle winges †And I saw and behold from the six litle winges two were diuided and they remayned vnder the head that is on the right side For foure taried in their place †And I sa 〈…〉 d behold the vnderwinges thought to set vp them selues and to hold the principalities †And I saw and behold one was set vp but forth with it appeared not †And they that were second did sooner vanish away then the former †And I saw and behold the two that remayned thought with them selues that they also would reigne †and when they were thincking thereon behold one of the resting heades which was the midde one awaked for this was greater then the other two heades †And I saw that the two heades were complete with themselues †And behold the head with them that were with him turned and did eate the two vnderwinges that thought to reigne †And this head terrified al the earth ruled in it ouer them that inhabite the earth with much labour and he that held the dominion of the whole world aboue al the winges that were †And I saw after these thinges and behold the midle head sodenly appeared not as did the winges †And there remained two heads which reigned also themselues ouer the earth and ouer them that dwelt therein †And I saw and behold the head on the right side deuoured that which was on the left †And I heard a voice saying to me Looke against thee and consider what thou seest †And I saw behold as a lion raysed out of the wood roaring and I saw that he sent out a mans voyce to the eagle And he spake saying †Heare thou and I wil speake to thee and the Highest wil say to thee †Is it not thou that hast ouercome of the foure beastes which I made to reigne in my world and that by them the end of their times might come †And the fourth coming ouercame al the beastes that were past and by might held the world with much feare and al the world with most wicked laboure and he inhabited the whole earth so long time with deceipte †And thou hast iudged the earth not with truth †For thou hast afflicted the meeke and hast trubled them that were quiet and hast loued lyers hast destroyed their habitations that did fructifie and hast ouerthrowen their walles that did not hurt thee †And thy contumelie is ascended euen to the Highest and thy pride to the Strong †And the Highest hath looked vpon the proud times and behold they are ended and the abominations therof are accomplished †Therfore thou eagle appeare no more and thy horrible winges thy litle winges most wicked and thy heades malignant and thy talons most wicked and al thy bodie vayne †that al the earth may be refreshed and may returne deliuered from thy violence and may hope for his iudgement and mercie that made it CHAP. XII The eagle vanisheth away 5. Esdras prayeth 10. and the former visions are declared to him AND it came to passe whiles the lyon spake these wordes to the eagle I saw †and behold the head that had ouercome and those foure winges appeared not which passed to him and were set vp to reigne and their reigne was smal and ful of tumult †And I saw and behold they appeared not and al the bodie of the eagle was burnt the earth was afrayd excedinly and I by the tumult and traunce of minde and for great feare awaked and sayd to my spirit †Behold thou hast geuen me this in that that thou searchest the wayes of the Highest †Behold yet I am wearie in minde and in my spirit I am very feeble and there is not so much as a litle strength in me for the great feare that I was afrayd of this night †Now therfore I wil pray the Highest that he strengthen me euen to the end †And I sayd Lord Dominatour if I haue found grace before thine eyes and if I am iustified before thee aboue manie and if in deede my prayer be ascended before thy face †strengthen me and shew vnto me thy seruant the interpretation and distinction of this horrible vision that thou mayst comfort my soule most fully †For thou hast counted me worthie to shew vnto me the later times And he sayd to me †This is the interpretation of this vision †The eagle which thou sawest coming vp from the sea this is the kingdom which was sene in a vision to Daniel thy brother †But it was not interpreted to him therfore I do now interprete it to thee †Behold the dayes come and there shal rise a kingdom vpon the earth and the feare shal be more terrible then of al the kingdomes that were before it †And there shal twelue kinges reigne it it one after an other †For the second shal beginne to reigne and he shal continew more time then the rest of the twelue †This is the interpretation of the twelue winges which thou sawest †And the voice that spake which thou heardst not coming forth of her heads but from the middes of her bodie †this is the interpretation that after the time of that kingdom shal rise no smal contentions and it shal be in danger to fal and it shal not fal then but shal be constituted againe according to the beginning therof †And wheras thou sawest eight vnderwings cleauing to the wings therof †this is the interpretation eight kinges shal arise in it whose times shal be light and yeares swift and two of them shal perish †But when the middest time approcheth foure shal be kept til a time
Yet in the mystical sense of Christ and Christians x Of his good pleasure without my deâ—ertes y by his grace z He repeteth the 21. verse incultating that God wil render to eueric one as they deserue a passe ouer al difficulties b Gods precepts c One only God Creator and Sauiour of al. d Amongst other actes Dauid killed a lion and abeare Goliath 1. Reg. 17. 2. Re. 22. e As God geueth streingth to his seruaÌ„ts so he diminisheth the natural streingth and corage of his enemies f Conuersion of Gentiles to Christ as the Moabites Idumeans and others were subdued by Dauid 1. Par. 11. 14. 18. 19. 20. g The reuolting and reprobation of the Iewes prefigured by Absolons rebellion and others 2. Reg. 15. 16. h God stil protecteth the Church of Christ as he preserued Dauid 2. Reg. 22. Rom. 1â— i Vse of Psalmes is most frequent in the Church of Gentiles See the proemial Annotations page 12. Propagation of the Catholique faith The 6. key a perteyning to the beloued of the new Testament b The silent workes of God declare his Maiestie to them that consider therof his preachers declare the same by wordes to al that wil heare c The coÌ„stant course of times sheweth that the same was disposed by Gods powre and dayly propagation of faith especially of Christian doctrine sheweth Christs powre assured perpetuitie of his Church d Some of euery language or natioÌ„ haue beleued in Christ receiuing the Catholique Religion e S. Paul affirmeth that this hath bene fulfilled by the Apostles preaching in al the world Rom. 10. f By the sunne a most excellent and superelemental creature the Prophet describeth Christ making his course through this world illuminating comforting and streingthning the Church his tabernacle wherein he perpetually dwelleth g Christ the bridgrome and the Church his bride are neuer diuorsed his loue wisdome and powre euer conseruing her by his immaculute law Luc. 24. h The old law was likewise pure iâ— it selfe and holy but the new also maketh the obseruers immaculate Mat. 27. Mar. 15. i How swete the law of God is his seruantes finde not by reading or by hearing only but by keping it k Conformably to this text the prophete professeth Psal 118. v. 12. that he kept them for reward in which place the heretikes translation is corrupted Mat. 27. Mar. 15. l None in this life knoweth perfectly his owne estate vvhether he be vvorthie of loue or hate Eccle. 9 but hopeth and feareth m If mortal sinnes haue not dominion in the soule it is iust and shal be in time immaculate from al sinne n Gods helping grace is stil necessarie to perseuer o as his first grace redeeming man is nessarie for our first conuersion God conuerteth and iustifieth soules instructing theÌ„ by his law and sweetly drawing their free cooperation by grace The subiects prayer for their superior The 7. key a Though such a prayer was very fitly made for Dauid Ezechias or other kinges of Iuda yet it more properly serueth for Christian Kinges and Prelates b The king or other superior praying for him selfe his subiects pray with him and for him It may also be applied to Christ praying whiles he vvas mortal or novv praying for his mystical body the Church but in both these cases our prayers are only necessary for his seruantes not for him c The Hebrevv vvord MINCA signifieth sacrifice of floure and vnbloudy so perteyneth to the Eucharist in forme of bread and vvine d be acceptable for him for vvhom it is offered e in the prosperous state of thee our superiour f his anointed king or Priest Mystically faithful people acknovvlege the victory of Christ our Sauiour ouer death and al enemies g in great streingth or heauenlie forces i men trusting in humane and worldly powre fal into captiuitie k By protection of the head the body is also conserued Christs exaltation The 5. key a Perteyning to the nevv Testament principally to Chrrist partly to godly and victorious kinges and generally to al the blessed vvhich ouercome spiritual enemies b Christ our king as man ouercoming his enemies by his diuine povvre reioyceth in victorie c Christs most special desire was the saluation of his people d This most principally verified in Christ is also applied to Martyres vvhich suffer or are readie in preparation of mind to suffer death for the truth e Al Saincteâ— receiue blessing of glorie but only Christ imperteth such grace to others for in him al are blessed hat are eternally glorified â—â—n 21. Ioan. 1. f The iust coÌ„forming their desires to Gods vvil do pray that the vvicked may be punished It is also a prophecie that â—o it shal come to passe g And so it folovveth iâ— the next verse Thou shalt put them c. h This also can not be vnderstood of anie but of Christ vvho in the general or particular iudgement shal geue sentence vpon the vvicked i And immediatly hel fâ—re shal deuoure them k Al the wicked and namely the Iewes who persecuted Christ faile in their deuises l Whiles the wicked perish the iust reioyce and praise God in songue and Psalme Christs Passion effectes therof The â— key a RedemptioÌ„ of mankind vndertakeÌ„ by Christ and performed by his death beganne to be shewed by his Resurrection in the morning of the third day â— Aug. b in figure of Christ the beloued of God c God is God of al his creatures but in more peculiar sorte God of Christ by personal vnion d Thou neither deliuerest me froÌ„ dying nor yeldest me such comforth as thou voutsafelst to other Sainctes v. 6. Mat. 27. Mat. â—â— e I am neither deliuered from dying nor comforted in my passion hauing vndertaken to dye for the sinnes of mankind reputed them as myn owne wordes or factes f Albeit I crie by day g and by night on the crosse and in the garden to haue the chalice of death remoued from me and shal not be heard h Yet there is no follie nor fault in this petition which is with submission of mans wil to Gods wil. i Thou from heauen wilt heare when it is conuenient k whose wisdome and goodnes the Church worthely praiseth l Patriarkes Prophets and other holy meÌ„ praying in their distresses obtained their requestes m VVere temporally deliuered by thy mightie hand from their persecuters n not frustrate of their humble prayerâ—â— o God that comforted his seruantes in their tribulations leifâ— Christ without his ordinarie consolation to suffer more then euer any other did p wicked persecuters respected not Christ as a man but contemned him as a very worme q as most reprochful of al men r as the basest of al the people Å¿ Almost al became Christs cruel enimies at the time of his passion afflicting blaspheming and scorning him as the Euangelistes record t The Euangelistes write how al these thinges were fulfilled by wicked men speaking these blasphemies and