the tabernacle he drew before it the veile to fulfil the commandement of our Lord. †He sette the table also in the tabernacle of testimonie at the north side without the veile †ordering the bread of proposition before it as our Lord had commanded Moyses †He sette the candlesticke also in the tabernacle of testimonie ouer against the table on the south side †placing the lampes in order according to the precept of our Lord. †He set also the altar of gold vnder the roofe of testimonie against the veile †and burned vpon it the incense of spices as our Lord had commanded Moyses †He put also the hanging in the entrie of the tabernacle of testimonie †and the altar of holocauste in the entrie of the testimonie offering on it the holocauste and the sacrifices as our Lord had commanded †The lauer also he set betwen the tabernacle of testimonie and the altar filling it with water †And Moyses and Aaron and his sonnes washed their handes and feete †when they entred the roofe of couenant and went to the altar as our Lord had commanded Moyses †He erected also the court round about the tabernacle and the altar drawing the hanging in the entrie therof After al thinges were perfited †the cloude couered the tabernacle of testimonie and the glorie of our Lord filled it †Neither could Moyses enter the roofe of couenant the cloude couering al thinges and the maiestie of our Lord shining because the cloude had couered al thinges †If at anie time the cloud did leaue the tabernacle the children of Israel went forward by their troupes †If it hong ouer they remained in the same place †For the cloude of our Lord honge ouer the tabernacle by day and a sire by night in the sight of al the children of Israel throughout al their mansions THE ARGVMENT OF LEVITICVS VVHEN the Tabernacle was erected nere to Mount Sinai the first day of the second yeare after the children of Israel parted from Aegypt and was so replenished with Gods Maiestie that none no not Moyses him self could enter in our Lord speaking from thence called Moyses and declared to him the offices of the Leuites whom only and no others he deputed for the administration and charge of sacred things wherof this booke wherin they are written is called Leuiticus In which saith S. Hierom al and euerie Sacrifice yea almost euerie sillable and Aarons vestments and the whole Leuical order breath forth heauenlie sacraments or mysteries For first God here prescribeth what sacrifices he wil haue in what manner and to what purposes Then what partes and qualities he requireth in Priests how they shal be vested and consecrated seuerly punishing some that transgressed with commandment neither to offer in sacrifice nor to eate things reputed vncleane and the maner of purifying such things and persons as by diuers occasions were polluted Interposing also some moral and iudicial precepts appointeth certaine solemne feastes times of rest and Iubilie yeare Finally promiseth rewardes and threatneth puâ—ishments to those that kepe or breake his commandments with particular admonition touching vowes and tithes So this booke may be diuided into fiue special partes The first of diuers sortes of Sacrifices in the seuen first chapters The second of consecrating Priests and their vâ—stments with punishment for offering strange fire in the three next chapters The third of distinction betwen cleane and vncleane with the maner of purifying certaine legal vncleanes and other precepts moral and iudicial from the 11. chap. to the 23. The fourth of feasts times of rest and Iubilie with priuiledges rewardes and punishments from the 23. chap. to the 27. The fifth of vowes and tithes in the last chapter THE BOOKE LEVITICVS IN HEBREW VAICRA CHAP. I. Diuers rites in offering holocaustes as wel of cattle 14. as of birdes AND OVR LORD called Moyses and spake to him out of the tabernacle of testimony saying †Speake to the children of Israel thou shalt say to them “ The man of you that shal offer an hoste to our Lord of beastes that is of oxen sheepe offering victimes †if his oblation be “ an holocauste and of the heard he shal offer a male without spotte at the dore of the tabernacle of testimonie to propitiate our Lord vnto him †and he shal put his handes vpon the heade of the hoste and it shal be acceptable and profitable to his expiation †And he shal immolate the calfe before our Lord and the children of Aaron the priestes shal offer the bloud therof powring it in the circuite of the altar which is before the dore of the tabernacle †And the skinne of the hoste being plucked of the ioyntes they shal cut into peeces †and shal put fire vnderneth in the altar hauing before laid a pyle of wood in order †and the ioyntes that are cut out laying in order thereupon to wit the head al thinges that cleane to the liuer †the entralles and feete being washed with water and the priest shal burne them vpon the altar for an holocauste and “ sweete sauoure to our Lord. †And if the oblation be of flockes an holocauste of sheepe or of goates a lambe of a yeare old without spot shal he offer †and he shal immolate it at the side of the altar that looketh to the North before our Lord but the bloud therof the sonnes of Aaron shal poure vpon the altar round about †and they shal diuide the ioyntes the head and al that cleane to the lyuer and shal lay them vpon the wood vnder which the fire is to be put †but the entrales and the â—eâ—te they shal wash with water And the whole the priest shal offer and burne vpon the altar for an holocaust and most sweete sauoure to our Lord. †But if the oblation of holocaust to our Lord be of birdes of turtles and young pigions †the priest shal offer it at the altar and writhing the head to the necke and breaking the place of the wound he shal make the bloud to runne downe vpon the brimme of the altar †but the croppe of the throate and the fethers he shal cast nigh to the altar at the east side in the place where the ashes are wount to be powred out †and he shal breake the pinnions therof and shal not cut nor diuide it with a knife and shal burne it vpon the altar putting fire vnder the wood It is an holocaust and oblation of most sweete sauoure to our Lord. ANNOTATIONS CHAP. I. 2. The man that shal offer Sacrifice being the most special external seruice wherby man acknowledgeth the supreme dominion of God and his owne subiection and homage to his diuine Maiestie was so wel knowen to be necessarie as being in most frequent vse in the law of nature and in al nations that here neded not anie new precept in general
and serue him with a perfect and verie true hart and take away the goddes which your fathers serued in Mesopotamia and in Aegypt and serue our Lord. †But if it like you not to serue our Lord choise is geuen you choose this day that which pleaseth you whom you ought especially to serue whether the goddes which your fathers serued in Mesopotamia or the goddes of the Amorrheites in whose Land you dwel but I and my house wil serue our Lord. †And the people answered and said God forbid we should leaue our Lord and serue strange goddes †Our Lord God he brought vs and our fathers out of the Land of Aegypt out of the house of seruitude and did in our sight great signes and kept vs in al the way by the which we walked and among al the peoples through which we passed †And he hath cast out al the nations the Amorrheite inhabiter of the Land which we haue entred We therfore wil serue our Lord because he is our God †And Iosue said to the people You can not serue our Lord for God is holie and a mightie aemulator neither wil he pardon your wickednes and sinnes †If you leaue our Lord and serue strange goddes he wil turne him self and wil afflict you and ouerthrow you after he hath geuen you good thinges †And the people said to Iosue No it shal not be so as thou speakest but we wil serue our Lord. †And Iosue said to the people You are witnesses that your selues haue chosen to you our Lord for to serue him And they answered Witnesses †Now therfore quoth he take away strange goddes our of the middes of you and incline your hartes to our Lord the God of Israel †And the people said to Iosue We wil serue our Lord God and wil be obedient to his preceptes †Iosue therfore in that day made a couenant and proposed to the people preceptes and iudgementes in Sichem †He wrote also al these wordes in the volume of the law of our Lord and he tooke a very great stone and put it vnder the oke that was in the Sanctuarie of our Lord †and said to al the people Behold this stone shal be a testimonie for you that it hath heard al the wordes of our Lord which he hath spoken to you lest perhaps hereafter you wil denie and lye to our Lord your God †And he dismist the people euerie one into their possession †And after these thinges Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and “ they buried him in the coastes of his possession in Thamnathsare which is situated in the mountaine of Ephraim on the North part of mount Gaas †And Israel serued our Lord al the daies of Iosue and of the ancientes that liued a long time after Iosue and that had knowen al the workes of our Lord which he had done in Israel †The bones also of Ioseph which the children of Israel had taken out of Aegypt they buried in Sichem in part of the field which Iacob had bought of the sonnes of Hemor the father of Sichem for a hundred yong ewes and it was in the possession of the sonnes of Ioseph †Eleazar also the sonne of Aaron died and they buried him in Gabaath of Phinees his sonne which was geuen him in mount Ephraim ANNOTATIONS CHAP. XXIIII 2. They serued false goddes It is euident by this place that Thare and some other progenitors of Israel sometimes serued false goddes from which they were reduced but Abraham was euer preserued in true religion and the whole familie of Thare was therfore persecuted in Chaldea as S. Augustin sheweth li. 16. c. 13. de ciuit Likwise Theodoret q. 18. in Iosue and other both ancient and late writers teach the same as is already noted pag. 203. 30. They buried In that no mention is made of mourning for Iosue S. Hierom noteth a mysterie and a special point of Chistian doctrin It semeth to me saieth he Epist de 42. Maus mans 33. that in Marie prophecie is dead in Moyses and Aaron an end is put to the law and priesthood of the Iewes For so much as they could neither passe into the land of promise nor bring the beleuing people out of the wildernes of this world And Mans 34. Aaron sayeth he was mourned and so was Moyses Iesus is not mourned that is in the law was descentinto hel called limbus in the Gospel is passage to paradise THE ARGVMENT OF THE BOOKE OF IVDGES SAINCT Hierom geuing this general rule Epist ad Eustoch virg that in reading historical bookes of holie Scripture the historie as fundation of veritie is to be loued but the spiritual vnderstanding rather to be folowed agreably therto teacheth Epist ad Paulin. that in this booke of Iudges there be as manie figures as princes of the people Neither doth he meane that there were no more but for example sake affirmeth that these Iudges raised vp after Iosue and sent of God to deliuer the people fallen for their sinnes into afflictions were types and figures of the Apostles and Apostolical men sent by Christ to propagate and defend his Church of the new Testament For albeit diuers of these Iudges were sometimes great offenders yet they were reclamed by Gods special grace and so amending their errors did great thinges to the singular honour of God and are renowmed among the holie Patriarces and Prophetes particularly praysed in bolie Scipture saying And the Iudges euerie one by his name whose hart was not corrupt Who were not auerted from our Lord that their memorie may be blessed and their bones spring out from their place and their name remaine for euer the glorie of holie men remaining to their children After Iosue therfore who it semeth guided and ruled the people 32. yeares this booke written as is most probable by Samuel shewing the famouse Actes of these Iudges of Israel prosecuteth the historie of the Church the space of 288. yeares more And may be diuided into three partes First is described in general the state of the people sometimes wel and sincerly seruing God other times falling to great sinnes in the two first chapters Secondly their offences afflictions repentance and deliuerie from their enemies are more particularly reported from the third chap. to the 17. Thirdly other special accidents which happened within the same time are recorded in the last fiue chapters THE BOOKE OF IVDGES IN HEBREW SOPHETIM CHAP. I. Vnder a general captaine of the tribe of Iuda assisted by the tribe of Simeon Israel subdueth diuers cities of the gentiles 12. Othoniel taking Cariath sepher possesseth it and marieth Calebs daughter obtainig also addition of her dowrie 21. Iebuseites yet dwel in Hierusalem with Beniamin 27. and the Chananeites with diuers of the tribes AFTER the death of Iosue the children of Israel consulted
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâ—cie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌ„d of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaâ—nlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ— 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâ—eth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying †Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie †Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem †And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem †And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem †And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily †King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God †But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda †And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie †goblettes of siluer of the second order foure hundred tenne other vessels a thousand †Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
thy husband art polluted and hast lien with an other man †thou shalt be subiect to these maledictions Our Lord geue thee for a malediction and an example of al among his people make he thy thigh to rotte and bellie swelling burst asunder †the cursed water enter into thy bellie and thy wombe being swolne let thy thigh rotte And the woman shal answer Amen amen †And the priest shal write these curses in a booke and shal wash them out with the most bitter waters wherupon he heaped the curses †and he shal geue them her to drinke Which when she hath drunke vp †the priest shal take of her hand the sacrifice of ielousie and shal eleuate it before the Lord and shal put it vpon the altar yet so notwithstanding that first †he take a handful of the sacrifice of that which is offered burne it vpon the altar and so geue the most bitter waters to the woman to drinke †Which when she hath drunke if she be polluted and by contempt of her husband guiltie of adulterie the waters of malediction shal goe through her and her bellie being puft vp her thigh shal totte withal and the woman shal be for a malediction and an example to al the people †But if she be not polluted she shal be blamelesse and shal beare children †This is the law of ielousie If the woman decline from her husband and if she be polluted †and the husband stirred with the spirit of ielousie brought her in the sight of the Lord and the priest haue done to her according to al thinges that are written †the husband shal be without fault and she shal beare her iniquitie ANNOTATIONS CHAP. V. 7. Shal confesse their sinne General confession such as Protestantes make sufficed not here for purging sinnes but whosoeuer transgressed anie of Gods commandments were bound by this diuine positiue law to confesse expresly and distinctly their sinne which in particular they had committed Also to make restitution if wrong were donne to anie other with a fifth part aboue the principal And for further satisfaction to God they must offer sacrifice Al which did plainly prefigure foreshew the necessitie of particular confession of sinnes and satifaction in the Sacrament of Penance instituted by Christ Ioan. 20. CHAP. VI. Consecration 14. and oblation of Nazareites 22. Asette forme how the Priest shal blesse the people AND our Lord spake vnto Moyses saying †Speake to the children of Israel and thou shal say to them Man or woman when they shal make a vow to be sanctified and “ wil consecrate them selues to the Lord †they shal absteine from wine euerie thing that can make one drunke vineger of wine and of any other potion and whatsoeuer is pressed out of the grape they shal not drinke new grapes and drie they shal not eate †al the daies wherin they are by vow coÌ„secrated to the Lord whatsoeuer may be of the vineyard from the reisen to the kernel they shal not eate †Al the time of his separation a rasour shal not passe ouer his head vntil the day be expired that he is consecrated to the Lord. He shal be holie whiles the bush of haire on his head doth grow †Al the time of his consecration he shal not enter in to the dead †neither shal he be contaminated no not on his fathers and mothers and brothers and sisters corps because the consecration of his God is vpon his head †Al the daies of his separation he shal be holie to the Lord. †But if anie man die sodenly before him the head of his consecration shal be polluted which he shal shaue forthwith in the same day of his purgation and againe the seuenth day †and in the eight day he shal bring two turtles or two young pigeons to the priest in the entrie of the couenant of testimonie †and the priest shal offer one for sinne and the other for an holocaust and shal pray for him because he hath sinned by occasion of the dead and he shal sanctifie his head that day †and shal consecrate to the Lord the daies of his separation offering a lambe of a yeare old for sinne yet so that the former daies be made frustrate because his sanctification was polluted †This is the law of consecration When the daies that by vow he had determined shal be expired he shal bring him to the doore of the tabernacle of couenant †and shal offer his oblation to the Lord a male lambe of a yeare old without spotte for an holocaust and an ewe lambe of a yeare old without spotte for sinne and a ramme without spotte for a pacifique hoste †a basket also of vnleuened breades that are tempered with oile and wafers without leuen anointed with oile and the libamentes of euerie one †which the priest shal offer before the Lord and shal offer as wel for sinne as for an holocaust †But the â—amme he shal immolate for a pacifique hoste to the Lord offering withal the baskette of azymes and the libamentes that by custome are dew †Then shal the Nazareite be shauen before the dore of the tabernacle of couenant from the bush of the haire of his consecration and he shal take his haires and lay them vpon the fire that is put vnder the sacrifice of pacifiques †And a shoulder of the ramme boyled and one cake without leuen out of the baskette and one wafer vnleuened and he shal deliuer them into the handes of the Nazareite after that his head be shauen †And receiuing them againe from him he shal eleuate them in the sight of the Lord and being sanctified they shal be the priestes as the breast which was commanded to be separated and the shoulder after these thinges the Nazareite may drinke wine †This is the law of the Nazareite when he shal vow his oblation to the Lord in the time of his consecration besides those thinges which his hand shal find according to that which he had vowed in his minde so shal he do to the fulfilling of his sanctification †And our Lord spake to Moyses saying †Speake to Aaron and his sonnes Thus shal you blesse the children of Israel and you shal say to them †Our Lord blesse thee and keepe thee †Our Lord shew his face to thee and haue mercie vpon thee †Our Lord turne his countenance vnto thee and geue thee peace †And they shal inuocate my name vpon the children of Israel and I wil blesse them ANNOTATIONS CHAP. VI. 2. VVil consecrate themselues To such as of their owne accord would bind themselues by vow to certaine thinges not coÌ„manded God prescribeth a Rule containing three special obseruations not to drincke wine or anie thing that may make drunck not to cut their haire and not to touch a dead corps He appointeth likewise rites in making this profession and calleth the
of two former lawes the one Leuit. 25. prouiding that inheritance of landes should not be sold nor otherwise alienated but vntil the Iubilee yeare and then returne to him or his heyres to whom it pertained before the other Num. 27. ordaining that for lack of a sonne daughters should enherite this difficultie did rise in case an enheretrixe did marrie a man of an other tribe her landes by that meanes should passe from tribe to tribe and not be restored in the Iubilee yeare For auoiding of which inconuenience a further law is made that none shal marrie out of their owne tribe Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda though in the old Testament there is no such expresse dispensation nor explication of the law but by tradition was holden for lawful and practised by so holie a man as Zacharie And not without mysterie as S. Augustin noteth li. 2. c. 2. d◠consen Euang. for that Christ the Annointed of God was prefigured by the annointing of Kings and Priests and borne of the royal and priestlie tribes being both a King and a Priest THE ARGVMENT OF DEVTERONOMIE DEVTERONOMI in English The second law so called not that there be two lawes of Moyses but because the same which was first geuen in Mount Sinai fiftie dayes after the children of Israel parted from Aegypt is here repeted in the eleuenth moneth of the fourtith yeare of their abode in the desert In which repetition albeit Moyses explicateth the same law adding also diuers things not expressed before yet is it but an Abbridgement conceiued and vttered in fewer wordes VVhereupon S. Bode in princ Leuit. compareth this booke with the foure precedent as one made of them al. For wheras the former foure prefigured the foure Gospels this signified the whole Gospel contained in al foure Likewise S. Hierom calleth it A prefiguration of the Euangelical law so iterating former things that al become new of old Epist ad Paulin. ca. 7. de Mans 42. But touching the literal sense Moyses here compriseth foure general things vnto which after his death the fifth is added and so the whole conteineth fiue partes First he briefly reciteth Gods special benefites bestowed on this people and their ingratitude incredulitie murmurings and punishments in the three first chapters Secondly he repeteth and explicateth Gods precepts moral ceremonial and iudicial with the functions and offices of Priests and Leuites from the 4. chap. to the 27. Thirdly he denounceth Gods promises of manie blessings and thretes of punishments for keeping or breaking his commandments from the 27. chap. to 31 Fourthly he exhorteth them to serue and loue God but withal fortelleth that they wil often fal to great sinnes and for the same shal be punished and at last forsaking Christ shal be forsaken yet finally blesseth their tribes in figure of the Gentiles that shal be called in their place chap. 31. 32. and 33. Fiftly in the last chapter losue writeth the death burial and singular commendation of Moyses THE BOOKE OF DEVTERONOMIE IN HEBREW ELLE HADDEBARIM CHAP. I. Moyses beginneth the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt to repete and explicate the Law 6. first putting them in mind of Gods munisicence his owne and other superiors care ouer them their ingratitude incredultie murmuring 34. and punishment for the same THESE are the wordes which Moyses spake to al Israel beyond Iordan in the champion wildernesse against the Read sea betwen Pharan and Thophel and Laban and Haseroth where there is verie much gold †eleuen daies from Horeb by the way of mount Seir to Cadesbarne †The fourtith yeare the eleuenth moneth the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them †after that he had stroke Sehon king of the Amorrheites which dwelt in Hesebon and Og the king of Basan which abode in Aseroth and in Edrai †beyond Iordan in the Land of Moab And Moyses began to expound the law and to say †The Lord our God spake to vs in Horeb saying It is sufficient for you that you haue stayed in this mountaine †returne and come to the mountaine of the Amorrheites and to the rest that are next to it champion and hillie and lower places against the South and beside the shore of the sea the Land of the Chananeites and of Libanus vnto the greate riuer Euphrates †Behold quoth he I haue deliuered it to you enter in and possesse it vpon the which our Lord sware to your fathers Abraham Isaac and Iacob that he would geue it to them and to their seede after them †And I said to you at that time †I alone can not susteyne you because the Lord your God hath multiplied you and you are this day as the starres of heauen verie manie †The Lord God of your fathers adde to this number manie thousandes and blesse you as he hath spoken †I alone am not able to susteyne your businesses and the charge of you and your quareles †Geue from among you wise and skilful men and such whose conuersation is approued in your tribes that I may appoint them your princes †Then you answered me The thing is good which thou meanest to do †And I tooke of your tribes men wise and noble and appointed them princes tribunes and centurions and quinquagenarians and deanes that might teach you al thinges †And I commanded them saying Heare them and iudge that which is iust whether he be the same countrie man or a stranger †There shal be no difference of persons so shal you heare the litle as the great neither shal you accept any mans person because it is the iudgement of God And if any thing seme hard to you referre it to me and I wil heare it †And I commanded al thinges that you ought to do †And departing from Horeb we passed through the terrible and huge wildernesse which you saw by the way of the mountaine of the Amorrheite as the Lord our God had commanded vs. And when we were come into Cadesbarne †I said to you You are come to the mountaine of the Amorrheite which the Lord our God wil geue to vs. †See the Land which the Lord thy God geueth thee goe vp and possesse it as the Lord our God hath spoken to thy fathers feare not neither dread you any thing †And you came al vnto me and said Let vs send men that may view the Land and may bring vs word what way we shal ascend and to what cities to goe †And because the saying pleased me I sent of you twelue men one of euerie tribe †Who when they had gone
in that day In truth because God is not with me these euils haue found me †But I wil hide and keepe close my face in that day for al the euils which they haue done because they haue folowed strange goddes †Now therfore write vnto you this canticle and teach the children of Israel that they know it by hart and sing it by mouth and this song be vnto me for a testimonie among the children of Israel †For I wil bring them into the Land for the which I sware to their fathers flowing with milke and honie And when they haue eaten and are ful and fatte they wil turne away to strange goddes and serue them and wil detract from me and make my couenant of none effect †After that manie euils and afflictions shal haue found them this canticle shal answer them for a testimonie which no obliuion shal take away out of the mouth of their seede For I know their cogitations what thinges they are about to doe this day before that I bring them into the Land which I haue promised them †Moyses therfore wrote the canticle and taught it the children of Israel †And our Lord commanded Iosue the sonne of Nun and said Take courage and be strong for thou shalt bring the children of Israel into the Land which I haue promised and I wil be with thee †Therfore after that Moyses wrote the wordes of this law in a volume and finished it †he commanded the Leuites that caried the arke of the couenant of our Lord saying †Take this booke and put it in the side of the arke of the couenant of our Lord your God that it may be for a testimonie against thee †For I know thy contention and thy most stiffe necke Whiles I yet liue and goe in with you you haue done alwayes contenciously against our Lord how much more when I shal be dead †Gather to me al the ancientes by your tribes and your doctors and I wil speake these wordes in their hearing and wil inuocate against them heauen and earth †For I know that after my death you wil doe wickedly and wil decline quickly from the way that I haue commanded you and euils shal come vpon you in the later times when you shal doe euil in the sight of our Lord to prouoke him by the workes of your handes †Moyses therfore spake in the hearing of the whole assemblie of Israel the wordes of this song and finished it euen to the end CHAP. XXXII A Canticle of the Law wherin the people are exhorted to serue God for his perfect goodnes for his singular benefites for their former ingratitude and for his mercie stil mixed with his punishmentes 44. Al which being earnestly commended to them to remember and teach their children 48. Moyses is commanded to goe into a mountaine whence he shal see the promised land but not enter into it HEARE ye heauens what thinges I speake the earth heare the wordes of my mouth †My doctrine grow together as raine my speach flow as the dew as it were a shower vpon the herbe and as it were droppes vpon the grasse †Because I wil inuocate the name of our Lord geue magnificence to our God †The workes of God be perfect and al his waies iudgementes God is faithful and without any iniquitie iust and right †They haue sinned to him and not his children in filthines a froward and peruerse generation †These thinges doest thou render to our Lord thou foolish and vn wise people Is not he thy father that hath possessed thee and made and created thee †Remember the old daies thinke vpon euerie generation aske thy father and he wil declare to thee thy elders and they wil tel thee †When the highest diuided the nations when he separated the sonnes of Adam he appointed the limites of people according to the number of the children of Israel †But our Lords part is his people Iacob the corde of his inheritance †He found him in a desert land in a place of horrour and of wast wildernes he ledde him about and taught him and kept him as the apple of his eye †As the eagle prouoking her young to flie and houering ouer them hath he spred his winges and he hath taken him and caried him on his shoulders †Our Lord onlie was his guide and there was not with him a strange God †He placed him ouer an high land that he might eate the fruites of the fieldes that he might sucke honie out of the rocke and oile out of the hardest stone †Butter from the heard and milke of the sheepe with the fatte of lambes and of rammes the sonnes of Basan and bucke goates with the marow of wheate and might drinke the bloud of the grape most pure †The beloued was made grosse and spurned made grosse fatted dilated he left God his maker and departed from God his saluation †They prouoked him in strange goddes and in abominations stirred him to anger †They immolated to diuels and not to God to goddes which they knew not there came new fresh ones whom their fathers worshipped not †God that begatte thee thou hast forsaken and hast “ forgotten our Lord thy creatour †Our Lord saw and was moued to wrath because his sonnes and daughters prouoked him †And he said I wil hide my face from them and wil confider their last for it is a peruerse generation and vnfaithful children †They haue prouokedme in that which was no God and haue angred me in their vanities and I wil prouoke them in that which is no people and in a foolish nation wil I anger them †A fyre is kindled in my wrath and shal burne euen to the lowest partes of hel and shal deuoure the earth with her spring and shal burne the foundations of mountaines †I wil heape euils vpon them and myne arrowes I wil spend in them †They shal be consumed with famine and birdes shal deuoure them with most bitter biting the teeth of beastes wil I send vpon them with the furie of those that traile vpon the ground and creepe †Without shal the sword deuoure them within fearefulnes the young man and the virgin together the sucking child with the old man †I said Where are they I wil make their memorie to cease from among men †But for the wrath of the enemies I haue differred lest perhaps their enemies might be proude and would say Our mightie hand and not the Lord hath done al these thinges †A nation without counselis it and without wisedome †O that they were wise and vnderstoode and would prouide for their last †How should one pursew a thousand and two put ten thousand to flight was it not therfore because their God sold them and our Lord inclosed them †For our
true faith and religion Especially Christian Princes of whom Esai propheciced chap. 49. that Kinges should be softer fathers and Queenes the nources of the Church Conformably wherto S Augustin teacheth li. 3 c. 51. cont Crescon that Kinges in that they are Kinges serue God by commanding good thinges and forbidding euel not only perteining to humaine societie but also belonging to Gods religion To this effect Constantin the great did manie religious actes yea euen those thinges which our aduersaries wrest to their owne sense shew euidently his due submission to his spiritual pastors As when vrged by the Donatistes peruerse importunitie and being desirous as S. Augustin testifieth Epist 166. to bridle so great impudencie he heard and iudged Bishop Cecilians cause after other Bishops sentence for him against the heretikes where he both gaue iudgement agreable to the Bishops and yet pleading parden excused himself for this fact VVhich had not neded if he had bene the ordinarie or competent iudge Optatus also writeth li. 1. cont Parmen that the same Emperour Constantin exclamed against the appellantes in these wordes O raâ—ida furoris audacia sicut in causis Gentilium sâ—â—ri solet appellationem interposuerunt O outragious boldnes of furie like as in causes of Gentiles is wont they haue interposed an appeal The like good offices did Iustinian and Charles the great and manie other Christian Emperours and Kinges for which they are much renowmed in the whole Church and some haue benne honoured for their religious zele with glorious titles geuen to them and their successors To the Kinges of Spaine from the time of Alâ—onsus King of Castil aboue eight hundred yeares agone for expelling the Arians was geuen the title of Cathoque as Michael Ritins a Neapolitâ—n writeth To the French Kinges the title of most Christian from the time of Philip the Emperour about 400. yeares since for expelling the Albigenses as recordeth Nicholaus Gillius To our King Henrie the eight of England for his booke of the Sacramentes against Luther Pope Leo the tenth gaue the title Defender of the saith CHAP. IIII. In memorie of their miraculous passage twelue chief men of the twelue tribes â—uke so manie great stones from the middes of Iordan 9. and put other twelue where the priestes stood with the arke 18. The waters returne to their former course And the twelue stones are erected for a monument VVHo being passed ouer our Lord said to Iosue †Choose twelue men one in euerie tribe †and command them that they take vp out of the middes of the chanel of IordaÌ„ where the feete of the priestes stoode twelue most hard stones which you shal put in the place of the campe where you shal pitch tentes this night †And Iosue called twelue men whom he had chosen out of the children of Israel one of euerie tribe †and he said to them Goe before the arke of our Lord your God to the middes of Iordan and carrie from thence euerie man a stone on your shoulders according to the number of the children of Israel †that it may be a signe among you and when your children shal aske you to morrow saying What meane these stones †You shal answer them The waters of Iordan decayed before the arke of the couenant of our Lord when it passed ouer the same therfore were these stones sette for a monument of the children of Israel for euer †The children of Israel therfore did as Iosue commanded them carying out of the chanel of Iordan twelue stones as our Lord had commanded him according to the number of the children of Israel vnto the place wherein they camped and there they sette them †Other twelue stones also Iosue put in the middes of the chanel of Iordan where the priestes stoode that caried the arke of the couenant and they be there vntil this present day †But the priestes that caried the arke stoode in the middes of Iordan til al thinges were accomplished which our Lord had commanded Iosue to speake to the people and Moyses had said to him And the people made hast and passed ouer †And when they had al passed ouer the arke also of our Lord passed ouer the priestes also went before the people †The children of Ruben also and Gad and the half tribe of Manasses went armed before the children of Israel as Moyses had commanded them †and fourtie thousand fighting men by troupes and bandes marched through the plaine and champion countrie of the citie of Iericho †In that day our Lord magnified Iosue before al Israel that they should feare him as they had feared Moyses whiles he yet liued †And he said to him †Command the priestes that carie the arke of the couenant that they comme vp out of Iordan †Who commanded them saying Come ye vp out of Iordan †And when they that caried the arke of the couenant of our Lord were come vp and began to treade on the drie ground the waters returned into their chanel and ranne as they were wont before †And the people came vp out of Iordan the tenth day of the first moneth and camped in Galgal against the East side of the citie of Iericho †the twelue stones also which they had taken out of the chanel of Iordan Iosue sette in Galgal †and said to the children of Israel When your children shal aske their fathers to morrow and shal say to them What meane these stones †You shal teach them and say By the drie chanel did Israel passe ouer this Iordan †your Lord God drying the waters therof in your sight vntil you passed ouer †as he had done before in the readsea which he dried til we passed throuh †that al the people of the earth may learne the most strong hand of our Lord that you also may feare our Lord your God CHAP. V. The kinges of Chanaan are sore frighted with the newes of Israels passage ouer Iordan 2. Circumcision is againe commanded and obserued which had bene ommitted in the desert fourtie yeares 10 They make their Pasch 12. Manna ceaseth 13. And an Angel appeareth to Iosue THERFORE after that al the kinges of the Ammorrheites which dwelt beyond Iordan at the west side and al the kinges of Chanaan which possessed the places nigh to the great sea had heard that our Lord had dried the streames of Iordan before the children of Israel til they passed ouer their hart failed and there remained no spirit in them fearing the entring of the children of Israel †At that time our Lord said to Iosue Make thee kniues of stone and circumcise the second time the children of Israel †He did that which our Lord had commanded and he circumcised the children of Israel in the hil of the prepuces †And this is the cause of the second circumcision Al the people that came out of Aegypt of the malekinde al the fighting men died in the desert by
Goe ye forth into the mount and fetch branches of the oliue tree and branches of the most fayre tree branches of the mirtle tree and boughes of the palme trees and branches of the thicke leaued tree that tabernacles may be made as it is written †And the people went forth and brought And they made themselues tabernacles euery man in his house toppe and in his courtes and in the courtes of the house of God and in the streate of the water gate and in the streate of the gate of Ephraim †Therefore al the church of them that were returned from the captiuitie made tabernacles and dwelt in tabernacles For from the daies of Iosue the sonne of Nun the children of Israel had not done it in such sort vntil that day and there was exceeding great ioy †And he reade in the booke of the law of God day by day from the first day til the last and they made the solemnitie seuen dayes in the eight day a collect according to the rite CHAP. IX The people repenting in fasting and sakcloth put away their wiues of strange nations 5. Esdras confesseth Gods benefites and the peoples ingratitude 32. prayeth for them and maketh league with God AND in the foure and twenteth day of the moneth the children of Israel came together in fasting and sackeclothes and carth vpon them †And the seede of the children of Israel was seperated from euerie strange childe and they stood and confessed their sinnes and the iniquities of their fathers †And they rose vp to stand and they read in the volume of the law of our Lord their God foure times in a day and four times they confessed and adored our Lord their God †And there arose vpon the steppe of the Leuites Iosue and Bani Cedminel Sabania Bonni Sarebias Bani and Chanani and they cried with a lowde voice to our Lord their God †And the Leuites Iosue and Cedmihel Bonni Hasebnia Serebia Odaia Sebnia and Phathahia said Arise Blesse our Lord your God from eternitie to eternitie and let them blesse the high name of thy glorie in al blessing praise †Thou the same o Lord alone thou hast made heauen al the host therof the earth al thinges that are in it the seas and al thinges that are therin and thou dost giue life to al these thinges and the host of heaueÌ„ adoreth thee †Thou the same o Lord God which didst choose Abram broughtest him out of the fire of the Chaldees and gauest him the name Abraham †And thou didst finde his hart faithful before thee and thou madest a couenante with him that thou wouldest geue him the land of the Chananite of the Hetheite and of the Amorrheite and of the Pherezeire and of the Iebuseite of the Gergeseite to geue vnto his seede and thou hast fulfilled thy wordes because thou art iust †And thou sawest the afflicton of our fathers in Aegypt their crie thou didst hearâ— vpon the Read sea †And thou gauest signes wonders in Pharao and in al his seruants and in al the people of his land for thou didst know that they had done proudly against them and thou madest thyself a name as also at this day †And thou didst diuide the sea before them and they passed througth the midst of the sea in drie land but their persecutors thou threwest into the depth as a stone into the rough waters †And in a piller of a cloude thou wast their leader by day and in a piller of fire by night that the way might appeare to them by the which they went †To mount Sinai also thou didst descend and spakest with them from heauen and thou gauest them right iudgements and the law of truth ceremonies and good preceptes †Thy sanctified Sabbath thou didst shew them and the commandements and ceremonies and the law thou didst command them in the hand of Moyses thy seruant †Bread also from heauen thou gauest them in their hunger and water out of the rocke thou didst bring forth to them thirsting and thou saidest to them that they should enter in and possesse the land vpon which thou didst lift vp thy hand to diliuer it them †But they and our fathers did proudly and hardned their neckes and heard not thy coÌ„mandements †And they would not heare and they remembred not thy merueylous workes which thou hast done to them And they hardned their neckes and gaue the head to returne to their seruitude as it were by contention But thou a propitious God and gratious and merciful long suffering and of much compassion didst not forsake them †Yea and when they had made to them selues a molten calfe and had said This is thy God which brought thee out of Aegypt and they did great blasphemies †But thou in thy manie mercies didst not leaue them in the desert the piller of the cloude departed not from them by day to lead them into the way and the piller of fire by night to shew them the way by which they should goe †And thou gauest them thy good spirite which should teach them and thy Manna thou didst not withhold from their mouth and thou gauest them water in thirst †Fourtie yeares didst thou feede them in the desert and nothing was wanting to them their garmentes waxed not old and their feete not worne †And thou gauest them kingdomes and peoples and didst part lottes vnto them and they possessed the land of Sehon and the land of the king Hesebon and the land of Og the king of Basan †And thou didst multiplie their children as the starres of heauen brought them to the land wherof thou hadst said to their fathers that they should enter and possesse it †And the children came and possessed the land and thou didst humble before them the inhabiters of the land the Chananâ—ites and gauest them into their hand and their kinges and the peoples of the land that they might doe to them as it pleased them †They therfore tooke the fensed cities and fatte ground and possessed houses ful of al goodes cesternes made by others vineyardes and oliuetes manie trees that bare fruite and they did eate and were filled and became fatte and abounded with delicious thinges in thy great goodnes †But they prouoked thee to wrath departed from thee and threw thy law behind their backes they killed thy prophetes which admonished them ernestly to returne to thee and they did great blasphemies †And thou gauest them into the handes of their enemies and they afflicted them And in the time of their tribulation they cried to thee thou from heauen didst heare and according to thy manie coÌ„passions gauest them sauiours that should saue them from the hand of their enemies †And when they had rested they returned to do euil in thysight thou didst leaue them in the hand of their enemies and they possessed them And they
when it shined and the moone going cleerly †And my hart in secret reioysed and I kissed my hand with my mouth †Which is most great iniquitie and a denial against God the most high †If I haue beene glad of his fal that hated me haue reioysed that euil had found him †For I haue not geuen my throte to sinne that cursing I wished his soule †If the men of my tabernacle haue not sayd Who wil giue of his flesh that we may be filled †The stranger taried not without my doore was open to the wayfaring man †If as man I haue hid my sinne and haue concealed my iniquitie in my bosome †If I haue bene afrayd at a verie great multitude the contempt of kinâ—men hath terrified me and I haue not rather held my peace not gone out of the doore †Who wil grant me an hearer that the Omnipotent would heare my desire and that himself that iudgeth would write a booke †That I may carie it on my shoulder and put it about me as a crowne †At euerie steppe of mine I wil pronounce it and as to the prince I wil offer it †If my Land cry against me and with it the furrowes therof lament †If I haue eaten the fruites therof without money and haue afflicted the soule of the tillers therof †For wheate let the bryar grow to me and for batlie the thorne The wordes of Iob are ended CHAP. XXXII Eliu a young man being angrie that Iob persisted in his opinion and that his three freindes could not conuince him S. taketh vpon him to confute Iob which they could not do BVT these three men omitted to answer Iob for that he seemed iust to himself †And Eliu the sonne of Barachel a Buzite of the kinred of Ram was angrie and tooke indignation and he was angrie against Iob for that he sayd himself to be iust before God †Moreouer against his freindes he had indignation for that they had not found a reasonable answer but onlie had condemned Iob. †Therfore Eliu expected Iob speaking because they were his elders that spake †But when he saw that the three were not able to answer he was wrath excedingly †And Eliu the sonne of Barachel a Buzite answering sayd I am yonger in time and you more ancient therfore casting downe my head I was afrayd to shewe you my sentence †For I hoped that longer age would speake and that a multitude of yeares would teach wisdom †But as I see there is a Spirite in men and the inspiration of the Omnipotent geueth vnderstanding †They of many yeares are not the wise men neither doe the ancientes vnderstand iudgement †Therfore wil I speake Heare ye me I also wil shew you my wisedom †For I haue expected your wordes I haue heard your wisdom as long as you contended in wordes †And as long as I thought you said somewhat I considered but as I see here is none of you that can reproue Iob and answer to his wordes †Lest perhaps you may say We haue found wisedom God hath reiected him not man †He hath spoken nothing to me and I wil not answer him according to your wordes †They were afrayd and answered no more they haue taken away talke from themselues †Therfore because I haue expected and they spake not they stoode answered no more †I also wil answer my part and wil shew my knowledge †For I am ful of wordes and the spirit of my bellie streyneth me †Behold my bellie is as new wine without a vent which breaketh new vessels †I wil speake and take breath a litle I wil open my lippes and wil answer †I wil not accept the person of a man and I wil not make God equal to man †For I know not how long I shal continewe and whether after a while my maker wil take me away CHAP. XXXIII Eliu endeuoreth to proue by Iobs speach that he is vniust 13. arguing that God by afflicting him hath alreadly so iudged 23. but if by an Angels admonition he repent al shal be remitted HEERE therfore Iob my sayings and harken to al my wordes †Behold I haue opened my mouth let my tongue speake within my iawes †My wordes are of my simple hart and my lippes shal speake a pure sentence †The Spirit of God made me and the breath of the Omnipotent gaue me life †If thou canst answer me and stand against my face †Behold God hath made me also euen as thee and of the same clay I also was formed †But yet let not my miracle terrifie thee and let not my eloquence be burdenous to thee †Thou therfore hast sayd in my eares and I haue heard the voice of thy wordes †I am cleane and without sinne vnspotted and there is no iniquitie in me †Because he hath found quarrels in me therfore hath he thought me his enemy †He hath put my feete in the stockes he hath obserued al my waies †This therfore is it wherein thou art not iustified I wil answer thee that God is greater then man †Doest thou contend against him because he hath not answered thee to al wordes †God speaketh once repeateth not the self same the second time †By a dreame in a vision by night when heauie sleepe falleth vpon men and they sleepe in their bed †TheÌ„ doth he open the eares of men teaching instructeth them with discipline †That he may turne a man from these things which he doth may deliuer him from pride †Deliuering his soule from corruption and his life that it passe not vnto the sword †He rebuketh also by sorow in the bed and he maketh al his bones to wither †Bread is become abominable to him in his life and to his soule the meate before desired †His flesh shal consume and the bones that had beene couered shal be made naked †His soule hath approched to corruption and his life to things causing death †If there shal be an Angel speaking for him one of thousandes to declare mans equirie †He shal haue mercie on him and shal say deliuer him that he descend not into corruption I haue found wherein I may be propitious to him †His flesh is consumed with punishments let it returne to the daies of his youth †He shal beseche God and he wil be pacified towards him and he shal see his face in iubilation and he wil render to a man his iustice †He shal behold men and shal say I haue sinned and in deede I haue oftended and as I was worthie I haue not receiued †He hath deliuered his soule that it should not goe into death but liuing should see the light †Behold al these things doth God worke three times in euerie one †That he may reclame their soules from corruption and
and the citie shal be built to our Lord from the tower of Hananeel euen to the gate of the corner †And the rule of the measure shal goe out farder in his sight vpon the litle hil Gareb and it shal compasse Goatha †and al the valley of carcasses and of ashes and al the countrie of death euen to the torrent of Cedron and to the corner of the East gate of horses the Holie of our Lord shal not be plucked vp and it shal no more be destroyed for euer CHAP. XXXII Nabuchodonosor besieging Ierusalem Ieremie in prison 7. byeth by Gods commandment a field of his cosin 17. Prayeth for the whole nation reciting Gods former benefites 26. Prophecieth their captiuitie in Babylon 30. for their idolatrie 36. and deliuerie from thence 40. With a new couenant to serue God sincerely THE word that was made to Ieremie from our Lord in the tenth yeare of Sedecias the king of Iuda the same is the eightenth yeare of Nabuchodonosor †Then the armie of the king of Babylon besieged Ierusalem and Ieremie the prophet was shut vp in the court of the prison that was in the house of the king of Iuda †For Sedecias the king of Iuda had shut him vp saying Why doest thou prophecie saying Thus saith our Lord Behold I wil geue this citie into the hand of the king of Babylon and he shal take it †And Sedecias the king of Iuda shal not escape out of the hand of the Chaldees but he shal be deliuered into the handes of the king of Babylon and he shal speake with him mouth to mouth and his eies shal see his eies †And he shal leade Sedecias into Babylon and he shal be there til I visite him saith our Lord. But if you wil fight against the Chaldees you shal haue nothing prosperous †And Ieremie said The word of our Lord was made to me saying †Behold Hanameel the sonne of Sellum thy cosin shal come to thee saying Bye vnto the my field which is in Anathoth for it apperteyneth to thee by kinred to bye it †And Hanameel myne vncles sonne came vnto me according to the word of our Lord to the enterie of the prison and said to me Possesse my field which is in Anathoth in the land of Beniamin because the inheritance perteineth to thee and thou art nere of kinne to possesse it And I vnderstood that it was the word of our Lord. †And I bought the field of Hanameel myne vncles sonne which is in Anathoth and I weyed him the siluer seuen staters and ten peeces of siluer †And I wrote it in a booke and signed it and tooke witnesses I weighed the siluer in balance †And I tooke the booke of the possession signed and the stipulations and the thinges ratified and the signes on the out side †And I gaue the booke of the possession to Baruch the sonne of Neri the sonne of Maasias in the sight of Hanameel my cosin and in the sight of the witnesses that were written in the booke of the purchase in the sight of al the Iewes that sate in the court of the prison †And I commanded Baruch before them saying †Thus saith the Lord of hostes the God of Israel Take these bookes this booke of the purchase signed and this booke that is open and put them in an earthen vessel that they may continew manie daies †For thus saith the Lord of hostes the God of Israel Yet shal houses and fieldes and vineyardes be possessed in this land †And I prayed to our Lord after that I deliuered the booke of the possession to Buruch the sonne of Neri saying †Alas alas alas ô Lord God behold thou hast made heauen and earth in thy great strength and in thy stretched out arme no word shal be hard to thee †Which doest mercie on thousandes and rendrest the iniquitie of the fathers into the bosome of their children after them ô Most strong great mightie the Lord of hostes is thy name †Great in counsel and incomprehensible in cogitation whose eies are open vpon al the waies of the children of Adam to render vnto euerie one according to his waies and according to the fruite of his inuentions †Which hast put signes and wonders in the land of Aegypt euen vntil this day and in Israel and in men and hast made thee a name as is this day †And thou didest bring forth thy people Israel out of the Land of Aegypt in signes and in wonders and in a strong hand and in a stretched out arme and in great terrour †And thou gauest them this land which thou swarest to their fathers that thou wouldst geue them a land flowing with milke and honie †And they entered in and possessed it and they obeyed not thy voice and in thy law they walked not al that thou didst command them to doe they did not and al these euils are befallen them †Behold munitions are built against the citie that it may be taken and the citie is geuen into the handes of the Chaldees which fight against it at the presence of the sword and of famine and of pestilence and what thinges soeuer thou hast spoken are come to passe as thy self seest †And sayst thou to me ô Lord God Bye the field for siluer and take witnesses whereas the citie is geuen into the handes of the Chaldees †And the word of our Lord was made to Ieremie saying †Behold I am the Lord the God of al flesh shal anie word be hard for me †Therefore thus saith our Lord Behold I wil deliuer this citie into the handes of the Chaldees and into the handes of the king of Babylon and they shal take it †And the Chaldees shal come fighting against this citie and shal set in on fire and burne it and the houses in whose toppes they did sacrifice to Baal and offered libaments to strange goddes to prouoke me vnto wrath †For the children of Israel and the children of Iuda were continually doeing euil in myne eies from their youth the children of Israel which euen vntil this present exasperate me in the worke of their handes saith our Lord. †Because in furie and in myne indignation this citie is made to me from the day that they builded it vntil this day wherein it shal be taken out of my sight †For the malice of the children of Israel and of the children of Iuda which they haue done prouoking me to wrath they and their kinges their princes and their priestes and their prophets the men of Iuda and the inhabitants of Ierusalem †And they haue turned the backes to me and not the faces when I taught them early and instructed them and they would not heare that they might take discipline †And they haue set their idols in the house wherein my name is inuocated that they might pollute it †And they haue built the
†and the men of strength approched and he assaulted that citie al the day and al the night and the citie was deliuered into his hand and they slew euerie male in the edge of the sword and he rooted it vp and tooke the spoiles therof and passed through al the citie vpon the slaine †And they pâ—ssed ouer Iordan in the great playne against the face of Bethsan †And Iudas gathered together the hin most and he exhorted the people throughout al the way til they came into the land of Iuda †and they went vp into mount Sion with ioy and gladnes offered holocausts because none of them was fallen til they returned in peace †And in the dayes that Iudas and Ionathas were in the land of Galaad and Simon his brother in Galilee against the face of Prolomais †Ioseph the sonne of Zacharie heard and Azarias the princes of the band the thinges wel atcheiued and the battels that were made †and he sayd Let vs also make vs a name and let vs goe fight against the heathen that are round about vs. †And he commanded them that were in his armie and they went to Iamnia †And Gorgias went forth out of the citie and his men to meete them into battel †And Ioseph and Azarias were chased in flight euen vnto the borders of Iurie and there fel that day of the people of Israel about two thousand men and there was made a great tumult in the people †because they heard not Iudas and his bretheren thinking that they should doe manfully †But they were not of the seede of those men by whom saluation was made in Israel †And the men of Iuda were magnified excedingly in the sight of al Israel and of al nations where their name was heard †And they came together vnto them with acclamations for their good successe †And Iudas went out and his bretheren and they expugned the children of Esau in the land that is toward the South and they stroke Chebron and her daughters and the walles therof and the towres he burnt with fyre round about †And he remoued the campe to goe into the land of the aliens and he walked through Samaria †In that day fel the priests in battel whiles they wil doe manfully whiles they goe forth without counsel into battel †And Iudas declined to Azotus into the land of the aliens and he threw downe their altars and the sculptils of their goddes he burnt with fyre and he tooke the spoiles of the cities and returned into the land of Iuda CHAP. VI. Antiochus repulsed from Elimais 5. and hearing of the ouerthrow of his armie in lurie falleth vehemently sick 11. and acknowleging his calamities to haue happened for he hath done against the Iewes dyeth 17. His young sonne Antiochus Eupator succedeth 18. Iudas besiegeth the Macedonians fortresse 21. Relapsed Iewes solicite the king 28. and he cometh with a terrible huge armie 32. Iudas therfore leauing the siege meeteth the enemie 43. Eleazar going vnder an elephant killeth him and so himselfe is also slaine 47. The king taketh Bethsura by composition 51. and bendeth his forces against Ierusalem 55. By Lysias aduice the king maketh peace with the Iewes 62. but breaking his othe destroyeth the wal of Sion 63. and returning recouereth Antioch from Philippe AND king Antiochus walked through the higher countries and he heard that there was a citie Elymais in Persis most noble and plentiful in siluer and gold †and a temple therin exceding rich and couerings thereof gold and brigantines and shildes which Alexander philips sonne the king of Macedonia that reigned first in Grece left there †And he came and sought to take the citie and to spoile it and he could not because the word was knowen to them that were in the citie †And they rose vp into battel and he fled from thence and departed with great sorow and returned into Babylonia †And there came one that told him in Persis that the campes that were in the land of Iuda were put to flight †and that Lysias went with great powre with the first and was put to flight before the face of the Iewes and they grew strong with armour and force and manie spoiles which they tooke out of the campes which they destroyed †and that they threw downe the abomination which they had builded vpon the altar that was in Ierusalem and the sanctification they compassed about as before with high walles yea and Bethsura his citie †And it came to passe as the king heard these wordes he was sore afrayd and was moued excedingly and he lay downe vpon his bed and fel into sicknes for sorow because it was not chanced to him as he thought †And he was there for manie dayes because there was renewed in him great sorowfulnes and he made account to dye †And he called al his freindes and sayd to them Sleepe is departed from mine eyes and I am fallen away my hart is gone for pensifenes †and I sayd in my hart Into how great tribulation am I come into what waues of sorow wherin now I am who was pleasant and beloued in my powre †But now I remember the euils that I haue done in Ierusalem from whence also I tooke away al the spoiles of gold and of siluer that were in it and I sent to take away the inhabitants of Iewrie without cause †I know therfore that for this cause haue these euils found me and loe I perish with great sorow in a strange countrie †And he called philip one of his frendes and he made him chiefe ouer al his kingdom †And he gaue him the crowne and his robe and ring that he should bring Antiochus his sonne should bring him vp to reigne †And Antiochus the king died there in the yeare an hundreth fourtie nine †And Lysias vnderstood that the king was dead and he appoynted Antiochus his sonne to reigne whom he brought vp a young man and he called his name Eupator †And they that were in the castel had inclosed Israel round about the holie places and they sought them euils alwayes and the strengthning of the Gentils †And Iudas thought to destroy them and he called together al the people to besiege them †And they came together and besieged them in the yeare an hundredth fiftie and they made balists and engins †And certaine of them that were besieged went forth some impious men of Israel ioyned them selues vnto them †and they went to the king and sayd How long doest thou not iudgements and reuengest our bretheren †We decreed to serue thy father and to walke in his precepts and obey his edicts †and the children of our people for this alienated them selues from vs and whosoeuer were found of vs they were slayne and our inheritances were spoiled †And not to vs only
went against Gorgias the gouernour of Idumea †And he went forth with footemen three thousand and horsemen foure hundred †Who buckling together it chanced few of the Iewes to be slayne †But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa †But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel †beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight †And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place †And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers †And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne †Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges †And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen †And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection †for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead †And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them †“ It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie †and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred †And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie †But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place †And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe †From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death †And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth †And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes †But the king furiouse in mind came to shew
when the time therof shal beginne to approch to be ended yet two shal be kept to the end †And wheras thou sawest three heads resting †this is the interpretation in her last dayes the Highest wil rayse vp three kingdoms and wil cal backe manie thinges into them and they shal rule ouer the earth †and them that dwel in it with much labour aboue al them that vvere before them For this cause they are called the heads of the eagle †For these shal be they that shal recapitulate her impieties and that shal accomplish her last thinges †And wheras thou sawest a greater head not appearing this is the interpretation therof that one of them shal dye vpon his bed and yet with torments †For the two that shal remayne the sword shal eate them †For the sword of one shal deuoure him that is with him but yet this also at the last shal fal by the sword †And wheras thou sawest two vnderwings passing ouer the head that is on the right side †this is the interpretation these are they whom the Highest hath kept to their end this is a smal kingdom and ful of truble †As thou sawest the lyon also whom thou sawest awaking out of the wood and roaring and speaking to the eagle and rebuking her and her iniustices by al his wordes as thou hast heard †this is the wynde which the Highest hath kept vnto the end for them and their impieties and he shal rebuke them and shal cast in their spoyles before them †For he shal sette them in iudgment aliue and it shal be when he hath reproued them then shal he chastise them †For the rest of my people he shal deliuer with miserie them that are saued vpon my borders and he shal make them ioyful til the end shal come the day of iudgment wherof I haue spoken to thee from the beginning †This is the dreame which thou sawest and these be the interpretations †Thou therfore only hast bene worthie to know this secrete of the Highest †Write therfore in a booke al these thinges which thou hast sene and put them in a hidden place †and thou shalt teach them the wise men of thy people whose harts thou knowest able to take and to kepe these secretes †But doe thou stay here yet other seuen dayes that there may be shewed thee whatsoeuer shal seme good to the Highest to shew thee †And he departed from me And it came to passe when al the people had heard that the seuen dayes were past and I had not returned into the citie and al gathered them selues together from the least vnto the greatest came to me spake to me saving †What haue we sinned to thee or what haue we done vniustly against thee that leauing vs thou hast sitten in this place †For thou alone art remayning to vs of al peoples as a cluster of grapes of the vineyard and as a candle in a darke place and as an hauen and shippe saued from the tempest †Or are not the euiles that chance sufficient for vs †If then thou shalt forsake vs how much better had it ben to vs if we also had bene burnt with the burning of Sion †For we are not better then they that dyed there And they wept with a lowd voice And I answered them and sayd †Be of good chere Israel and be not sorowful thou house of Iacob †For there is remebrance of you before the Highest and the Strong hath not forgotten you in tentation †For I haue not forsaken you neither did I depart from you but I came into this place to pray for the desolation of Sion and to seeke mercie for the low estate of your sanctification †And now goe euery one of you into his house and I wil come to you after these dayes †And the people departed as I sayd to them into the citie †but I sate in the fielde seuen dayes as he commanded me and I did eate of the flowers of the field only of the herbes was my meate made in those dayes CHAP. XIII A vision of a winde as it first semed but in dede v. 3. of a man 5. strong against the enimies 21. with the interpretation AND it came to passe after seuen dayes and I dreamed a dreame in the night †And behold there rose a winde from the sea that trubled al the waues therof †And I saw and behold that man grew strong with thousandes of heauen and when he turned his countenance to consider al thinges trembled that were sene vnder him †and whersoeuer voyce proceded out of his mouth al that heard his voices be gaue to burne as the earth is quiet when it feeleth the fire †And I saw after these and behold a multitude of men was gathered together of whom there was no number from the foure windes of heauen to fight against the man that was come vp out of the sea †And I saw and behold he had grauen to himself a great mountaine he flew vpon it †And I sought to see the countrie or the place whence the mountaine was grauen I could not †And after these thinges I saw and behold al that were gathered to him to ouerthrowe him feared exceedingly yet they were bold to fieght †And behold as he sawe the violence of the multitude that came he lifted not vp his hand nor held sword nor anie warlyke instrument but only as I saw †that he sentforth out of his mouth as it were a blaste of fire and from his lâ—ppes a spirit of flame from his tongue he sentforth sparkles tempests and al thinges were mingled together with this blast of fire spirit of flame multitude of tempests †And it fel with violence vpon the multitude that was prepared to fight and burned them al that suddenly there was nothing sene of an innumerable multitude but only dust the sauour of smoke and I saw and was afrayd †And after these thinges I saw the man himself descending from the mountaine and calling to him an other peaceable multitude †and there came to him the countenance of manie men some reioycing and some sorrowing and some bond some bringing of them that were offered And I was sicke for much feare and awaked and sayd †Thou from the beginning hast shewed thy seruant these meruelous thinges and hast counted me worthie that thou wouldest receiue my petition †And now shew me yet the interpretation of this dreame †For as I thinke in my iudgement woe to them that were leaft in those dayes much more woe to them that were not leaft †For they that were not leaft were sorrowful †I vnderstand now what thinges are layde vp in the later dayes and they shal happen to them yea and to them that are leaft †For therefore they came into great dangers and manie necessities as these dreames do
prophecied of al his twelue sonnes and in Iudas of Christ Gen. 49. v. 10. And then dyed  Iob either of the progenie of Nachor or as semeth more probable of Esau liued the same time in which the children of Israel were pressed with seruitude in Aegypt Himselfe writte the historie of his affliction in the Arabian tongue which Moyses translated into Hebrew m 2286. Amrā Esron n Ioseph buried his father in Chanaan and nourished his bretheren with their families as their patron superior Gen. 50. v. 18.   o 2340.   o He dyed at the age of 110. yeares Gen. 50. After his death the Superioritie of the children of Israel descended not to his sonnes but to his bretheren and rested in Leui the third brother liuing longest of al the twelue to the age of 137. yeares Exodi 6. v. 16. whose genealogie is there declared to shew the descent of Aaron and Moyses About this time was Atlas the great Astronomer brother of Prometheus grandfather to Mercurius the elder whose nephew Mercurius otherwise called Tris megistus the master of moral philosophie must nedes be a good while after Moyses S. Aug. li. 18. c. 39. de ciuit Also Cecrops the first king and builder of Athens was in Moyses time after him Cadmus built Thebes and the first that brought letters into Grece more ancient then manie Pammes goddes S. Aug. li. 18. c. 8. c. The booke of Exodus conteyneth the affliction and deliuerie of the children of Israel precepts of Gods law p 2401. Aaron borne Aram. r Moyses an infant of three monethes was put in a basket on the water taken thence by Pharaos daughter nurced by his owne mother and brought vp in Pharaos court Exod. 2.   q 2404. Moyses borne  s At the age of fourty yeares he went to his bretheren to comfort them Where killing an Aegyptian that oppressed an Israelite he was forced to flee into Madian Exod. 2.   s 2244.   t After other fourtie yeares God appeared to Moyses in a bush burning not wasting Sent him into Aegypt with powre to worke miracles to bring the children of Israel out of that bondage   t 2484.  Aminadab v Pharao and the Aegyptians resisting were plaged with tenne sundrie afflictions At last the Israelites were deliuered and Pharao with al his armie drowned Exo. 3. to 15.   THE END OF THE THIRD AGE THE BEGINNING OF THE FOVRTH AGE Anni mūdi High-priests The line of Iudas The sacred historie Schismes and infidelitie Scriptures    w The law was geuen in Mount Sina the fifteth day after their going out of Aegypt Exod. 19. 20. In the absence of Moyses the people forcing Aaron to consent made adored a golden calfe for God Exod. 32.   x 2485.   x The tabernacle with al thinges perteyning therto was prepared in the first yeare and erected the first day of the second yeare of their abode in the desert Exod. 40.     Aaron  y In the same second yeare Aaron was consecrated Highpriest and his sonnes Priestes for an ordinarie succession Moyses remayning Superior extraordinarie during his life Leuit. 8. Nadab Abiu offered strange fire in sacrifice and were burnt to death Leuit. 10. Leuiticus conteyneth the Rites of Sacrifices Priestes Feastes Fastes and Vowes Numeri so called because in it are numbered the men of twelue tribes able to beare armes also the Leuites deputed to Gods seruice about the tabernacle and the mansions of the people in the desert with other thinges happening in the 40. yeares of their abode there     z Balaam a sorcerer hyred by Balac king of Moab to curse the Israelites was forced by Gods powre to prophecy good things of them Num. 22. 23. 24. Chore Dathan Abiron with manie others murmuring rebellīg against Moyses Aaron were partly swalowed aliue into the earth others burnt with fire from heauen Num. 16.      a Moyses and Aaron doubting that God would not geue water out of a rock to the murmuring people were foretold that they should dye in the desert and not enter into the promised land Num. 20.    b 2523. Eleazar  b Aaron dyed in the mount Hor and his sonne Eleazar was made Highpriest Num. 20.    c 2524.   c Moyses repeted the law commending it earnestly to the people Then dyed and was secretly buried by Angels in the valley of Moab Deut. 34.      To whom Iosue succeded in temporal gouernment his spiritual remayning in the Highpriest Nu. 27. v 20. d Al the children of Israel that came forth of Aegypt aboue the age of twentie yeares dyed in the desert except two Iosue Caleb Num. 26. v. 64. 65. Al nations generally besides the Iewes seruing many false goddes those thought themselues most religious that were most supersticious studious of art Magike Nigromancy the like And euerie countrie yea almost euerie towne village had their peculiar imagined goddes as S. Athanasius discourseth Orat contra idola Deuteronomie is an abridgement and repetition of the law conteyned more largely in the former bookes    e Presently after Moyses death Iosue brought the people ouer Iordan into Chanaan Iosue ◠And in the space of seuen yeares conquered the land Iosue 6. c.   f 2531   f And diuided the same amongst the tribes Iosue 13.   g 2533.   g The tribes of Ruben Gad and half Manasses hauing receiued enheritance on the other side of Iordan Num. 32. v. 33. and now returning thither made an altar by the riuer side which the other tribes suspecting to be for sacrifice and so to make a schisme prepared to fight against them but they answering that it was only for a monument al were satisfied Iosue 22.  The booke of Iosue is the first of those which are properly called Historical declaring how the Israelits conquered possessed the land of Chanaan it conteyneth the historie of 32. yeares   Naasson  The Romanes otherwise most prudent accoūted al inuenters of artes conqueroures of countries al archiuers of great explores at least after their deathes to be goddes And not only men but also manie other thinges were held for goddes  h 2556. h Iosue at the age of 110. yeares dyed Iosue 24. v. 29. had no proper successor     i 2556.   i Eleazarus the Highpriest dyed the same yeare Iosue 24. v. 33. And his sonne Phinees succeded    Phinees  k After the death of Iosue the people were afflicted by forreine nations God so permitting for their sinnes but repenting he raised vp certaine captaines who were called Iudges of diuers tribes without ordinarie succession to deliuer defend the countrie from inuasions These were in al fourtenne
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of