fiction of the author That is If anie error could be committed by the authores of Scriptures either through ignorance obliuion or anie other humane frailtie what soeuer were produced exception might be taken and question made whether the author had eâ—red or no True it is that some of these bookes as we shal particularly discusse in their places were sometimes doubted of by some Catholiques and called Apochrypal in that sense as the word properly signifieth hidden or not apparent So S. Ierom in his Prologue before the Latin Bible calleth diuers bookes Apochryphal being not so euident whether they were Diuine scripture because they were not in the lewes Canon nor at first in the Churches Canon but were neuer reiected as false or erronious In which sense the Prayer of Manasses the third booke of Esdras and third of Machabees are yet called Apochryphal As for the fourth of Esdras and fourth of Machabees there is more doubt But diuers others as the booke ascribed to Enoch the Gospels of S. Andrew S. Thomas S. Bartholmew and the like recited by S. Gelasius Decreto de libris Ecclesiasticis dist 15. Can. Sancta Romana S. Innocentius the first Epist. 3. S. Ierom Ep ad Laetam S. Augustin li. 15. cap. 23. de ciuit Dei Origen homis 2. in Cantica are in a worse sense called Apochryphal are reiected as conteyning manifest errors or fained by Heretikes Neither can a Christian Catholique he otherwise assured Which Bookes are Diuine and Canonical Scriptures but by declaration of the Catholique Church which without interruption succedeth the Apostles to whom our Sauiour promised and sent the Holie Ghost to teach al truth For if in anie thing more then others assuredly one chief and most necessarie point is to know and declare which Bookes are Gods holie Word being of most singular importance THE SVMME OF THE OLD TESTAment as it is distinguished from the new Not withstanding the subiect general argument of both Testaments is one the same in substance as is already said yet they differ in time in maner of vttering of Mysteries in varietie of precepts promises also in meanes to obserue the thinges exacted to attayne to the end proposed In regard wherof S. Ierome saith Lex Moysi omne vetus instrumentum elementa mundi intelliguntur quibus quasi elementis Religionis exordijs Deum discimus The law of Moyses and al the old Testament are vnderstood the elements of the world by which as by first rudiments beginnings we lerne to know God For that in it we haue first the Law of nature and asterwards a law written with promises of temporal rewardes as long life land flowiug with milke honie the like but it brought nothing to perfection as S. Paul saith when giftes hostes were offered which could not according to conscience make the obseruer perfect For the helpes of that time were but infirma egena elemeÌ„ta Weake poore elements Likewise in general touching the punishments that sometimes happened to the people of the old Testament when they transgressed the same Apostle affirmeth that al the same chanced to them in figure are written for our correption vpon whom the ends of the world are come so that the old Testament or Law was but our pedagogue in Christ Yet it setteth forth to vs the whole course of Gods Church for the space of foure thousand yeares that is from the beginning of the world vntil Christ our Redemer which Diuines diuide into six ages wherein was varietie change of her state three vnder the Law of nature and three others vnder the written Law The seuenth last age being this time of grace wherin we now are from Christ to the day of general Iudgement as the world was made in six dayes and in the seuenth God is said to haue rested and therfore sanctified it in other sort then the former six The eight wil be after the Resurrection during for al eternitie VVhich six ages of the ancient Church old Testament are thus distributed The first from the Creation to Noes floud conteyning the space of 1656. yeares The second from the floud to the going of Abraham out of his countrie 368. or counting Cainan Gen. 11. iuxta 72. Luc. 3. 398. yeares The third from Abraham his going forth of his countrie to the parting of the children of Israel out of Aegypt VVhich-some count to haue continued 720. yeares others whom we folow but 430. And thus farre in the law of nature before the written law The fourth age dured 480. yeares from the deliuerie of the children of Israel forth of Aegypt to the fundation of the Temple in Ierusalem The fifth age was from the fundation of the Temple to the captiuitie transmigration of the Iewes into Babylon about 430. yeares And the sixth age dured about 640. yeares from the Captiuitie of Babylon to Christ In al which times God was acknowledged and rightly serued by a continual visible Church with true Religion the same no other which now that Church holdeth that is called and knowen by she name of Catholique As we intend by Gods assistance to shew by briefe Annotations concerning diuers particular points now in Controuersie as the holie Text geueth occasion And especially by way of Recapitulation after euerie one of the six ages when we come to those passages in the Historie where the same are ended OF MOYSES THE AVTHOR OF THE fiue first bookes MOyses so called because he was taken from the water as the name signifieth was borne in Aegypt the sonne of Amram the sonne of Caath the sonne of Leui the Patriarch and so of Iacob Isaac and Abraham His maruelous deliuerie from drowning his education excellent forme singular wisdome heroical vertues rare dexteritie in al affayres whole life most admirable are gathered out of holie Scriptures by S. Gregorie Bishop of Nissen into a briefe Summe most worthie to be read but to large for this place He was borne about the yeare of the world two thousand foure hundred long before al prophane writers yea before manie of the Painimes false goddes as S. Augustin declareth in diuers places of his most excellent booke intituled of the Citie of God He liued in this world 120. yeares Of which 40. were in Pharaos court as the adopted sonne of Pharaos daughter fourtie in banishment from Aegypt in Madian and fourtie more he gouerned the people of Israel His singular prayses are also briefly touched in the last chapter of Deuteromie added by Iosue and in the booke of Ecclesiâ—sticus He died in the desert and was buried in the vaâ—le of Moab so secretly that no mortal man knew his sepulchre lest the Iewes who were very prone to Idolatrie should haue adored his bodie with diuine honour for the greatnes and multitude of his miracles and for the singular estimation they had of
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
vertuous race of good life Much more those which also indure persecution for the truthes sake shal receiue most copious great rewardes in heauen For albeit the passions of this time in themselues are not condigne to the glorie to come that shal be reueled in vs yet our tribulation which presently is momentanie and light worketh through grace aboue measure excedingly an eternal weight of glorie VVhat shal we therfore meditate of the especial prerogatiue of English Catholiques at this time For to you it is geuen for Christ not only that you beleue in him but also that you suffer for him A litle now if you must be made pensiue in diuers tentations that the probation of your faith much more precious then gold which is proued by the fire may be found vnto praise and glorie and honour in the reuelation of Iesus Christ Manie of you haue susteyned the spoile of your goodes with ioy knowing that you haue a better and a permanent substance Others haue benne depriued of your children fathers mothers brothers sisters and nerest frendes in readie resolution also some with sentence of death to lose your owne liues Others haue had trial of reproches mockeries and stripes Others of bandes prisons and banishmentes The innumerable renowmed late English Martyres Confessors whose happie soules for confessing true faith before men are now most glorious in heauen we passe here with silence because their due praise requiring longer discourse yea rather Angels then English tongues farre surpasseth the reach of our conceiptes And so we leaue it to your deuout meditation They now secure for themselues and solicitous for vs their dearest clientes incessantly we are wel assured intercede before Christs Diuine Maiestie for our happie consummation with the conuersion of our whole countrie To you therfore dearest frendes mortal we direct this speach admonishing ourselues you in the Apostles wordes that for so much as we haue not yet resisted tentations to last bloud and death itself patience is stil necessarie for vs that doing the wil of God we may receiue the promise So we repine not in tribulation but euer loue them that hate vs pittying their case and reioycing in our owne For neither can we see during this life how much good they do vs nor know how manie of them shal be as we hartely desire they al may be saued our Lord and Sauiour hauing paide the same price by his death for them and for vs. Loue al therefore pray for al. Do not lose your confidence which hath a great remuneration For yet a litle and a very litle while he that is to come wil come and he wil not slacke Now the iust liueth by faith beleeuing with hart to iustice and confessing with mouth to saluation But he that withdraweth himself shal not please Christs soule Attend to your saluation dearest countriemen You that are farre of draw nere put on Christ And you that are within Christs fold kepe your standing perseuere in him to the end His grace dwel and remaine in you that glorious crownes may be geuen you AMEN From the English College in Doway the Octaues of AL SAINCTES 1609. The God of patience and comfort geue you to be of one mind one tovvards another in IESVS Christ that of one mind vvith one mouth you may glorifie God THE SVMME AND PARTITION OF THE HOLIE BIBLE With a brife note of the Canonical and Apochryphal Bookes By the vniforme consent of al learned Diuines the holie Bible or written word of God conteyneth Expressed orimplied al thinges that man is to beleue to obserue to auoid for obtayning of aeternal saluation That is al matters of faith maners by which we may know and serue God and so be spiritually ioyned with him in this life in eternitie For both the old new Testament propose and testifie vnto vs one and the same God the same Christ the same Church and other Mysteries of our beleefe not differing in substance but in maner of vttering the old more obscurely in figures and prophecies foretelling those thinges which the New declareth in great part as donne and performed VVherupon saith S. Augustin In the Old Testament the New lieth hidden in the New the Old lieth open And touching their names wherein appareth difference the one saith the same Doctor is called the old Testament either because it propofeth promises of temporal thinges VVherwith our old corruptnes is allured Or in respect of the New by which it is fulfilled and in some part abolished The other is called the New because by it man is renewed and hath promise of eternal life VVhich shal neuer waxe old nor decay Likewise S. Gregorie the great testifieth this conformitie and correspondence betwen the Old and New Testament affirming that the same is signified by the prophet Esccbiels vision of an hcele which had foure faces or apparence of foure whiles the shape whereof was as it were a wheele in the middes of a wheele What is this saith he nisi quod in Testamenti veteris litera Testamentum nouum latuit per Allegoriam but that in the letter of the old Testament the New lay hidden by an Allegorie And as the same is the summe and subject of both Testaments so both are diuided for the more principal partes therof into foure sortes of Bookes Legal Historical Sapiential Prophetical The Legal bookes of the old Testament are the fiue Bookes of Moises Genesis Exodus Leuiticus Numeri Deuteronomie whereto answer in the new Testament the foure Gospels of S. Matthew S. Marke S. Luke S. Iohn Historical bookes of the old Testament are the Bookes of Iosue Iudges Ruth foure bookes of Kinges two of Paralipomenon Esdras with Nehemias Tobias Iudith Hester Iob two of the Machabees vnto which in the new Testament answer the Actes of the Apostles Sapiential of the old Testament are the Prouerbes Ecclesiastes Canticles Booke of wisdome Ecclesiasticus and of like sorte are in the new Testament the Epistles of S. Paul of other Apostles Prophetical bookes are Dauids Psalter which is also Sapiential yea like wise Legal and Historical the Bookes of Isaias Ieremias with Baruch Ezechiel Daniel the twelue lesse Prophetes Osea Ioel Amos Abdias Ionas Michaeas Nahum Abacuc Sophonias Aggaeus Zacharias Malachias And in the new Testament the Apocalips of S. Iohn the Apostle Al these Bookes are vndoubtedly Canonical as the Authores cited in the inner margent testifie And consequently al and al the partes therof are of infallible truth For otherwise as S. Augustin teacheth if anie part were false or doubtful al were vncertaine once admittiug falsehood saith he Epist 8. ad Ieroni in such soueraigne authoritie no parcel of these bookes should remaine which anie way should seme hard to maners or incredible to beleue but it might by this most pernicious rule be turned to an officious
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
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
the ruines of them †Nurter thy sonne and he shal refresh thee and shal geue delightes to thy soule †When prophecie shal fayle the people shal be dissipated but he that keepeth the Law is blessed †A seruant can not be taught by wordes because he vnderstandeth that which thou sayst and contemneth to answer †Hast thou seene a man swifte to speake follie is rather to be hoped then his amendement †He that nourisheth his seruant delicatly from his childhood afterward shal feele him stubburne †An angrie man prouoketh brawles and he that is easie to indign 〈…〉 shal he more prone to sinne †Humiliation foloweth the proude and glorie shal receiue the humble of spirite †He that is partaker with a theefe hateth his owne soule he heareth one adiuring and telleth not †He that feareth man shal soone fal he that trusteth in our Lord shal be lifted vp †Manie seeke after the face of the prince the iudgement of euerie one commeth forth from our Lord. †The iust abhorre an impious man the impious abhorre them that are in the right way The sonne that keepeth the word shal be out of perdition CHAP. XXX Aright wiseman thinketh humbly of himself 4. knowing that Gods workes are inscrutable and perfect 8. desireth truth in al thinges mediocritie in riches 11. Abhorreth certaine sortes of men 1. 5. certaine execrable thinges 18. noteth certaine thinges hard to be knowen 21. other thinges intolerable 24. others admirable 32. the tongue dangerous THE wordes of the Gatherer the sonne of Vomiter The vision that the man spake with whom God is and who being strengthened by God abiding with him sayd †I am most foolish of men the wisedom of men is not with me †I haue not learned wisedom and haue not knowen the science of saints †Who hath ascended into heauen and descended who hath conteyned the spirit in his handes who hath bound the waters together as in a garment who hath raysed vp al the borders of the earth what is his name and what is the name of his sonne if thou know †Enerie word of God tryed by fyre is a buckler to them that hope in him †Adde not any thing to his wordes and so thou be reproued and found a lyer †Two thinges I haue asked thee denie them not to me before I dye †Vanitie and lying wordes make far from me Beggerie and riches geue me not geue only things necessarie for my sustenance †lest perhaps being filled I be allured to denie and may say Who is the Lord or being compelled by pouertie I may steale and forsweare the name of my God †Accuse not a seruant to his master lest perhaps he curse thee and thou fal †There is a generation that curseth their father and that blesseth not their mother †A generation that semeth to itself cleane yet is not washed from their filthines †A generation whose eies are loftie and the eielids therof set vp on high †A generation that for teeth hath swordes and chaweth with theyr grinding teeth that they may eate the needie out of the earth and the poore from among men †The horseleach hath two daughters that say Bring bring Three things are vnsatiable the fourth neuer sayth it sufficeth †Hel and the mouth of the matrice the earth which is not satisfied with water but the fyre neuer sayth it sufficeth †The eie that scorneth his father that despiseth the trauail of his mother in bearing him let the rauens of the torrents pick it out and the young of the eagle eate it †Three thinges are hard to me and of the fourth I am vtterly ignorant †The way of an eagle in the ayre the way of a serpent vpon a rocke the way of a shippe in the middes of 〈…〉 and the way of a man in youth †Such is also the way of an adulterous woman which eateth and wyping her mouth sayth I haue done no euil †By three thinges the earth is moued and the fourth it can not susteyne †By a seruant when he shal reigne by a foole when he shal be filled with meate †by an odious woman when she shal be taken in matrimonie by “ a bondwoman when she shal be heyre to her mistresse †There are foure the least thinges of the earth and they are wiser then the wise †The antes a weake people which prepareth in the haruest meate for themselues †The leueret a people not strong which placeth his bed in the rocke †The locust hath no king and they go our al by their troopes †The stellion stayeth on his handes 〈…〉 in kings houses †There are three thinges which 〈…〉 l and the fourth that goeth happely †The lyon the strongest of beastes shal feare at the meeting of none †the cocke gyrded about the loines and the ramme also the king against whom none can resist †There is that hath appeared a foole after that he was listed vp on high for if he had vnderstood he would haue layd his hand vpon his mouth †And he that strongly presseth the pappes to wring out milke strayneth out butter and he that violently cleanceth his nose wringeth out bloud he that prouoketh angers bringeth forth discordes ANNOTATIONS CHAP. XXX 1. The vvordes of the Gatherer Some Interpreters take these foure Hebrew wordes Agur Iache Ithiel and Vcal conteined in this first verse to be proper names of men supposing that a certaine wiseman named Agur the sonne of Iache spake the sentences folowing in this chapter to his sonnes or scholars called Ithiel Vcal And so this supposed Agur not Salomon should be the auctor of this chapter But the old Interpreter whom S. Ierom approueth and foloweth translated the same wordes as noones appellatiues Neither doth anie ancient Father account this Agur amongst the writers of holie Scriptures And if there were a peculiar auctor of this chapter it is like the same should haue bene placed last and not before that which now foloweth and is by al men confessed to be Salomons And therfore we thinke it more probable with S. Beda and the common opinion that there vvas no other auctor of anie part of this booke besides King Salomon VVho is here called CONGREGANS the Gatherer because he gathered these excellent Parables and Prouerbes as the sonne of the Holie Ghost signified by the word IACHE povvring forth diuine sentences for instruction of ITHIEL VCAL that is of al those vvith vvhom God is by his grace and vvho are streingthened by God abiding vvith them 23. A bond vvoman vvhen she shal be heyre Of al thinges in this world it semeth most absurde that heresie doth dominiere ouer Catholique religion vvhich God some times and in some places suffereth for the greater merite of his elect CHAP. XXXI
or Ecclesiastae c. but stil Lectio libri Sapientiae The solution therfore is very probable that this booke of wisdom was written by Philo Iudeus not he that liued after Christ but an other of the same name nere two hundred yeares before And Ecclesiasticus by Iesus the sonne of Sirach Who not only imitated Salomon but also compiled their bookes for most part of Salomons sentences conserued til their times by tradition or in separated scrolles of papers yea they so vtter some sentences in his person as if himself had written them As touching the auctoritie of these two bookes and some others it is euident that the Iewes refuse them And therfore manie ancient Fathers writing against them spared sometimes to vrge such bookes as they knew would be reiected Especially hauing abundant testimonies of other holie Scriptures for deciding matters of faith against them Euen as our Sauiour himself proued the Resurrection of the dead against the Sadduces out of the bookes of Moyses which they confessed for Canonical Scripture denying other partes where the same point might otherwise haue bene more euidently shewed And so S. Ierom in respect of the Iewes saide these bookes were not Canonical Neuertheles he did often alleage testimonies of them as of other diuine Scriptures sometimes with this parenthesis si cui tamen placet librum recipere in cap. 8. 12. Zachariae other times especially in his last writinges absolutly without such restriction as in cap. 1. 56. Isaiae in 18. Ieremiae Where he professeth to alleage none but Canonical Scripture As for al the other ancient fathers here aboue mentioned ascribing this booke to Salomon and manie others cited by Doctor Iodocus Coccius To. 1. Thesauri li. 6. art 9. they make no doubt at al but that it is Canonical Scripture as appeareth by their expresse termes Diuine Scripture Diuine word Sacred letters Prophetical saying the Holie Ghost saith the like Finally aswel ancient General counsels namely that of Charthage an D. 419. With others as the later of Florence and Trent haue declared this booke to be Canonical And that conformably to the most ancient and lerned Fathers as S. Augustin not only iudgeth himself but also plainly testifieth li. de Pradestinat Sanct. c. 14. saying The sentence of the booke of wisdom ought not to be reiected by certaine inclining to Pelagianisme Which hath bene so long publiquely read in the Church of Christ and receiued of al Christians Byshops and others euen to the last of the Laitie Penitents and Catecumes cum veneratione diuinae auctoritatis With veneration of diuine auctoritie Which also the excellent writers next to the Apostles times alleaging for witnes nihil se adâ—ibere nisi diuinum testimonium crediderunt thought they alleaged nothing but diuine testimonie The summe and contents of this booke is an Instruction and Exhortation to Kinges and al Magistrates to minister iustice in the comonwealth teaching al sortes of vertues vnder the general names of iustice Wisdom With frequent Prophecies of Christs Coming Passion Resurrection other Christian Mysteries Al may be commodiously diuided into three partes In the six first chapters the auctor admonisheth al Superiors to loue and exercise iustice and wisdom In the next three he teacheth that Wisdom procedeth only from God is procured by prayer good life In the other tenne chapters he sheweth the excellent effects and vtilitie of wisdom and Iustice THE BOOKE OF WISDOM CHAP. I. Superiors are admonished to do iustice sincerely seking God 7. Who being euery where seeth al thinges 11. Murmuration detraction and lying bring to perdition 13. God created men to liue but they brought death vpon themselues LOVE iustice you that iudge the earth Thincke of our Lord in goodnes and in simplicitie of hart seeke him †because he is found of them that tempt him not and he appeareth to them that haue saith in him †For peruerse cogitations seperate from God and proued powre chasteneth the vnwise †because wisdom wil not enter into a malicious soule nor dwel in a bodie subiect to sinnes †For the Holie Ghost of discipline wil flie from him that feyneth and wil withdraw himselfe from the cogitations that are without vnderstanding and he shal be chastened of iniquitie â—niâ— wing †For the spirite of wisdom is gentle and wil no 〈…〉 the â—â— for from his lippes because God is witnes of 〈…〉 is a true searcher of his hart and an hâ—arâ—r 〈…〉 cause the Spirite of our Lord â—ath 〈…〉 who le world and that which contayneth al 〈…〉 â—udge of voice †For this cause he that speaketh â—â—â—â—st thinges can not be hid neither shal the chastising iudgment passe him †For in the cogitations of the impâ—ouâ— there shal be examination and the hearing of his workes shal come to God to the chastising of his iniquities †Because the eare of ielousie heareth al thinges and the tumult of murmurings shal not be hid †Kepe your selues therfore from murmuring which profiteth nothing and refraine your tongue from detraction because an obscure speache shal not passe in vaine and the mouth that lyeth killeth the soule †Zeale not death in the errour of your life neither procure ye perdition by the workes of your handes †Because God made not death neither doth he reioyce in the perdition of the liuing †For he created al thinges to be and he made the nations of the earth to health and there is no medicine of destruction in them nor kingdome of hel in the earth †For iustice is pâ—rpetual and immortal †But the impious with handes wordes haue prouoked it and esteming it a freind haue fallen to decay and haue made couenances with it because they are worthie to be of the part therof CHAP. II. Such as hope not of life to come 6. addict themselues to 〈…〉 â—â— and persecute the iust especially our Sauioâ—◠〈…〉 their wickednes 23. Death came vpon man by the 〈…〉 FOR they haue said thinking with the 〈…〉 Little and with tediousnes is the time of 〈…〉 the end of a man there is no recouâ—â—â—â— and 〈…〉 knowne that hath returned from hel †because oe of 〈…〉 were we borne and after this we shal be as if 〈…〉 bene because the breath is a smoke in our nosthrels â—â—â—â—ch a sparke to moue our hart †Which being extinguished our bodie shal be ashes and the spirit shal be powred abrode as soft ayre and our life shal passe as the trace of a cloude and shal be dissolued as a mist which is driuen away by the beames of the sunne and oppressed with the heate therof †and our name in time shal be forgotten and no man shal haue remembrance of our workes †For our time is the passing of a shadow and there is no returne of our end because it is sealed and no man returneth †Come therfore
Nazaraeos cont Ebionaeos S. Chrysostom Ser. de Trinit aduers Gentiles S. Augustin li. 18. c. 33. de Ciuit. Quest Vet. Noui Testat q. 102. S. Prosper par 2. c. 9. p. 3. c. 3. de promiss predict S. Theodoretus Dialogo 1. Eranistes who also writeth Comentaries vpon this booke as vpon diuine Scripture c. 2. v. 9. These and others alleage this Prophecie as Ieremies Some also vnder the name of Baruch As Origen li. 2. c. 3. Periarch S. Cyril of Alexandria li. 10. in Iulianum S. Gregorie Nyssen Orat. 1. de pauperibus amandis S. Athanasius Orat. 2. cont Arianos Though in his Synopsi he mentioneth not Baruch yet he as also S. Augustin l. 2. c. 8. Doct. Christ S. Gelacius dist 15. and others in their Catalogues of Canonical Scriptures comprehend this booke vnder the name of Ieremie But whether Baruch was the immediate Auctor vnder God or the writer therof as of an other mans Prophecie as the Euangelistes writte the wordes of Christ and others in the Gospels and in the Actes of the Apostles alwayes it is certaine the Holie Ghost directed him that he could not erre in writing it And the ancient Fathers and Councels euer accepted this booke as Diuine Scripture The Councel also of Laodicea in the last Canon expresly nameth Baruch Lamentations and Ieremies Epistle And lastly The Councels of Florence de Vnione Armenorum and of Trent Sess 4. expresly define that Baruch is Canonical Scripture In the Greke this booke is placed before the Lamentations which S. Ierom not finding in Hebrew nor in the Canon of the Iewes vrgeth it not against them Yet testifieth that he found it in the vulgate Latin Edition and that it conteineth manie thinges of Christ and the later times According to the historical sense the auctor in fiue chapters exhorteth the Iewes to repentance and patience prophecying that they should be brought into more distresse and captiuitie then as yet they were but should afterwards be released The sixt chapter is Ieremies Epistle THE PROPHECIE OF BARVCH CHAP. I. The Iewes in Babylon hauing heard Baruchs booke redde 6. send the same with money to Ierusalem 10. requesting their bretheren there to offer sacrifice and to pray for the king and prince of Babylon and for them 15. acknowleging their manifold sinnes AND these be the wordes of the booke that Baruch the sonne of Nerias the sonne of Maasias the sonne of Sedecias the sonne of Sedei the sonne of Helcias wrote in Babylon †in the fifth yeare in the seuenth day of the moneth at the time that the Chaldees tooke Ierusalem and burnt it with fyre †And Baruch redde the wordes of this booke vnto the eares of Iechonias the sonne of Ioakim king of Iuda and to the eares of al the people comming to the booke †and to the eares of the mightie the sonnes of the kinges and to the eares of the ancients and to the eares of the people from the least euen to the greatest of them that dwelt in Babylon by the riuer Sodi †Who hearing it wept and fasted and prayed in the sight of our Lord. †And they gathered money according as euerie mans hand was able †and they sent into Ierusalem to Ioakim the sonne of Helcias the sonne of Salom priest and to the priests and to al the people that were found with him in Ierusalem †When he tooke the vessels of the temple of our Lord which had bene taken away out of the temple to returne them into the Land of Iuda the tenth day of the moneth Siuan the siluer vessels which Sedecias the sonne of Iosias the king of Iuda made †after that Nabuchodonosor king of Babylon had taken Iechonias and the princes and al the mightie and the people of the land from Ierusalem and brought them bound into Babylon †And they said Behold we haue sent you money with the which bye ye holocausts and frankincense and make manna and offer for sinne at the altar of the Lord our God †and pray ye for the life of Nabuchodonosor the king of Babylon and for the life of Balthasar his sonne that their dayes may be as the dayes of heauen vpon the earth †and that our Lord geue vs strength and illuminate our eyes that we may liue vnder the shadow of Nabuchodonosor the king of Babylon and vnder the shadow of Balthasar his sonne and may serue them manie dayes and may find grace in their sight †And for our selues pray ye to the Lord our God because we haue sinned to the Lord our God and his furie is not turned away from vs euen to this day †And read ye this booke which we haue sent to you to be recited in the temple of our Lord in a solemne day and in a day couenient †And you shal say To the Lord our God iustice but to vs confusion of our face as is this day to al Iuda and them that dwel in Ierusalem †to our kinges and to our princes and to our priests and to our prophetes and to our fathers †We haue sinned before the Lord our God and beleued him not hauing diffidence in him †and we would not be made subiect to him and we haue not heard the voice of the Lord our God to walke in his commandments which he hath geuen vs. †From the day that he brought our fathers out of the Land of Aegypt euen to this day we would not be brought to beleue the Lord our God and * dissipated we reuolted that we might not heare his voice †And manie euils and maledictions haue clouen to vs which our Lord appoynted to Moyses his seruant who brought our fathers out of the Land of Aegypt to geue vs a land flowing with milke and honie as at this present day †And we haue not heard the voice of the Lord our God according to al the wordes of the prophets which he hath sent to vs †and we haue gone away euerie man into the sense of our malignant hart to serue strange goddes doing euils before the eyes of the Lord our God CHAP. II. The same captiues further confesse that their calamities are iustly comen vpon them for their iniquities 11. and therfore lamentably pray for Gods mercie as he promised by Moyses to penitents FOR the which thing the Lord our God hath established his word that he spake to vs and to our iudges that haue iudged Israel and to our kinges and to our princes and to al Israel and Iuda †that our Lord might bring vpon vs great euils which were not done vnder the heauen as haue bene done in Ierusalem according to the thinges that are written in the law of Moyses †that a man should eate the flesh of his sonne and the flesh of his daughter †And he hath geuen them vnder the hand of al the kinges that are round about vs into reproch and into
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
place and let the drie land appeare And it was so done †And God called the drie land Earth and the gathering of waters together he called Seas And God sawe that it was good †And said Let the earth shootforth grene herbes and such as may seede fruite trees yelding fruit after his kinde such as may haue seede in it selfe vpon the earth And it was so done †And the earth brought forth grene herbe such as seedeth according to his kinde tree that beareth fruite hauing seede eche one according to his kinde And God saw that it was good †And there was euening morning that made the third day †Againe God said Be there lightes made in the firmament of heauen to diuide the day the night and let them be for signes seasons and dayes and yeares †to shine in the firmament of heauen to giue light vpon the earth And it was so done †And God made two great lights a greater light to gouerne the day and a lesser light to gouerne the night and starres †And he set them in the firmament of heauen to shine vpon the earth †and to gouerne the day the night and to diuide the light the darkenes And God sawe that it was good †And there was euening and morning that made the fourth day †God also said Let the waters bring forth creeping creature hauing life and flying foule ouer the earth vnder the firmament of heauen †And God created huge Whales and al liuing mouing creature that the waters brought forth according to eche sorte al foule according to their kinde And God sawe that it was good †And he “ blessed them saying Increase and multiplie and replenish the waters of the sea and let the birds be multiplied vpon the earth †And there was euening morning that made the fifth day †God said moreouer Let the earth bring forth liuing creature in his kind cattle such as creepe beastes of the earth according to their kindes and it was so done †And God made the beastes of the earth according to their kindes and cattle al that crepeth on the earth in his kind And God saw that it was good †and he said “ Let vs make Man to our image likenes and let him haue dominion ouer the fishes of the sea and the foules of the ayre and the beastes and the whole earth and al creeping creature that moueth vpon the earth †And God created man to his owne image to the image of God he created him male female he created them †And God blessed them and saith “ Increase and multiplie replenish the earth and subdew it and rule ouer the fishes of the sea and foules of the ayre al liuing creatures that moue vpon the earth †And God said Behold I haue giuen you al maner of hearbe that seedeth vpon the earth and al trees that haue in them selues seede of their owne kinde to be your meate †and to al beastes of the earth and to euerie foule of the ayre to al that moue vpon the earth and wherein there is life that they may haue to feede vpon And it was so done †And God sawe al things that he had made and they were very good And there was euening morning that made the sixt day ANNOTATIONS CHAP. 1. 1. In the beginning Holie Moyses telleth what was done in the beginning of the world and so forward euen til his owne time writing aboue two thousand and foure hundreth yeares after the beginning Al which being incomprehensible by humaine witte or discourse he knew partly by Reuelations from God for he had the gyft of Prophecie in most excellent sorte partly by Traditions from his elders who lerned of their fathers For vntil that time the Church had only Traditions of such things as were reueled to special men wherby we see the great authoritie of Traditions before there were Scriptures And since Scriptures were written they are also necessarie for three special reasons First for that we are only assured by Tradition of the Church that those bookes are in dede holie Scriptures which are so accounted and not by the Scripture it selfe for that were to proue the same by the same vntil we be assured of some part that proueth some other partes And this made S. Augustin to say plainly that he could not beleue the Gospel except the Church told him vvhich is the Gospel Secondly holie Scriptures being once knowen to be the word of God and so of most eminent authoritie of al writings in the world as S. Augustin S. Ierome al other Fathers agree yet for the true vnderstanding of the same both the Scripture it selfe and the ancient Fathers remitte vs to the Church namely to those in the Church that are appointed by Gods ordinance in the high place that he hath chosen VVhich were the High Priests in the old Testament as appeareth Deut. 17. Mat. 23. Ioan. 11. And in the new Testament S. Peter and his Successors for whom Christ prayed that his faith should not faile and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expressed in particular in holie Scripture the Scripture and Fathers do likewise remitte vs to Traditions and to the iudgement and testimonie of the Church Christ saying to his Apostles he that heareth you heareth me The Apostles doubted not to say It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions vvhich they had lerned whether it were by word or by his Epistle 1. In the beginning God made heauen and earth Al writers ancient and later find such difficulties in these first chapters that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes as the letter may seme to sound but expound al allegorically as that by the waters aboue the firmament should be vnderstood the blessed Angels by the waters vnder the firmament wicked spitites and the like So did Origen and diuers that folow him therein Yea S. Augustin in his bookes vpon Genesis against the Manichees written shortly after his conuersion when he could not find as he desired a good and probable sense agreable to the wordes in their proper signification expounded them mystically but afterwards in his other bookes de Genesi ad literam he gratfully acknowledgeth that God had geuen him further sight therin and that now he supposed he could interprete al according to the proper signification of the wordes yet so that he durst not nor would not addict him selfe to one sense but that he was readie to imbrace an other lest by sticking to his owne iudgement he might faile So likewise S. Basil S. Chrisostom S. Ambrose S. Ierome S. Bede and other greatest
Isaac and the God of Iacob Moyses hid his face for he durst nor looke against God †To whom our Lord said I haue sene the affliction of my people in Aegypt and I haue heard their crye because of their rigour that ouersee the workes †and knowing their sorow I am descended to deliuer them out of the handes of the Aegyptians and to bring them out of that land into a land good and large into a land that floweth with milke and honie to the places of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite †Therfore the crye of the children of Israel is come vnto me and I haue sene their affliction wherwith they are oppressed by the Aegyptians †But come and I wil send thee to Pharao that thou mayest being forth my people the children of Israel out of Aegypt †And moyses said to God Who am I that I shal â—oe to Pharao and bring forth the children of Israel out of Aegypt †Who said to him I wil be with thee and this thou shalt haue for a signe that I haue sent thee When thou shalt haue brought my people out of Aegypt thou shalt sacrifice to God vpon this mountaine †Moyses said to God Loe I shal goe to the children of Israel and say to them The God of your fathers hath sent me to you If they shal say to me What is his name What shal I say to them †God said to Moyses I AM WHICH AM. He said Thus shalt thou say to the children of Israel HE WHICH IS hath sent me to you †And God said againe to Moyses These thinges shalt thou say to the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me to you this is my name for euer and this is my memorial into generation and to generation †Goe and geather together the ancients of Israel and thou shalt say to them The Lord God of your fathers hath appeared to me the God of Abraham the God of Isaac and the God of Iacob saying Visiting I haue visited you and I haue sene al thinges that haue chanced to you in Aegypt †and I haue said the word to bring you forth out of the affliction of Aegypt into the land of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite to a Land that floweth with milke honie †And they shal heare thy voice and thou shalt enter in thou and the ancientes of Israel to the king of Aegypt and thou shalt say to him The Lord God of the Hebrewes hath called vs We wil goe three dayes iourney into the wildernes to sacrifice vnto the Lord our God †But I know that the king of Aegypt wil not dismisse you to goe but by mightie hand †For I wil stretch forth my hand and wil strike Aegypt in al my marueils which I wil doe in the middes of them after these he wil dismisse you †And I wil geue grace to this people in the sight of the Aegyptians and when you shal goe forth you shal not depart emptie †but ech woman shal aske of her neighbour and of her that is in house with her vessels of siluer and of gold and rayment and you shal lay it vpon your sonnes and daughters and shal spoyle Aegypt ANNOTATIONS CHAP. III. 1. Our Lord appeared S Steuen reciting this vision saieth an Angel appeared to Moyses and so it is in the Hebrew text in the Chaldee Paraphrasis and in the Septuagiâ—t Interpreters Neither is the latin Edition reading Lord contrarie to the other which reade Angel no more then one place of holie Scripture is contrarie to an other in the same language but very consonant in sense sometimes attributing the same apparitions and other workes to God as the author and principal Agent and sometimes to Angels the next and immediate ministers of God For so not only S. Steuen in the place alleaged but also S. Paul saith plainly Gal. 3. that the Lavv vvas deliuered by Angels And in his Epistle to the Hebrewes proueth the excellencie of Christs Law aboue the old law by the difference of the persons by whom both were geuen affirming that the former vvas sâ—â—â—en by Angels the other declared by our Lord Iesus Christ VVherof S. Cyril of Alexandria discourseth largely li. 8. c. 2. Thesau shewing that in deede Angels deliuered the law yet not by their owne authoritie but as seruants and legates of God And before him S. Dionyse of Ariopagite li. coelest Hietar c. 4. taught the very same the lavv sayeth he as holie vvrittes testifie vvas geuen to vs by Angels yea al apparitions made to the ancient fathers before the law and after it were made by Angels A litle after obiecting to himselfe that diuine Scriptures also testifie that the law was geuen and granted to Moyses by God to teach vs that in deede it hath the forme of sacred and diuine law answereth eam Angelorum ad nos opera peruenisse that it came to vs from God by the meanes of Angels In like maner S. Iustinus Martyr inexplic qq necess q. 142. saieth al those Angels which haue appeared in Gods place or haue spoken with men haue also benne called by the name of God as he that spoke with Iob and with Moyses S. Augustin after a large discourse of this matter in his second third and fourth bookes de Trinitate hath these wordes li. 4. c. vlti If it be demanded of me how either the voices or sensible formes and shewes were made before the incarnation of the vvord of God which prefigured the same I answer that God wrought them by Angels which also I suppose I haue sufficiently shewed by testimonies of holie Scriptures Likwise S. Gregorie Prefat in Iob. c. 2 saith plainly that an Angel appeared to Moyses in the firie bush yet is called God because he was the legate of God and therfore spoke as if God himselfe had spoke in diuine Person explicating the same by two examples Dauid saied My people attend my lavv yet neither the people nor law was Dauids but Gods And the reader dayly amiddes the people proclameth I am the God of Abraham the God of Isaac and the God of Iacob Neither doth he truly say that he is God nor by that he sayeth doth he goe from the rule of truth He also confiâ—meth the same doctrin li. 28. Moral ca. 5. And further teacheth that Angels protect men and prouinces and execute Gods wil in this infeâ—ior world And so do the other Doctors of the Church S. Gregorie Nazianzen orat ad 150. Epistop orat 2. de Theologia in sine vtriusque S. Basil li. 3. cont Funom S Athanasius ser 4. cont Arian longius a princ Epist de senten Dioniâ—ij Alexan. in sine S. Ambrose ser 1. in Psal 118. S. Chrysost ho. 6. and S.
answer that the distinctioÌ„ of honour coÌ„sisteth not alwayes in the external action but in the intention of the mind For when we do such external actes of honour to God we intend therby to honour the Creator and Lord of al and so it is diuine honour but doing the same external actes to a Saint we conceiue of him as a glorious seruant of God and so we honour him as a sanctified and glorified creature Gods subiect and seruant VVithout this diuersitie of intentions in your mind you can not shew difference betwen the honour you do to God and that you do to the King by bowing kneeling and the like For it is the same external action yet no Christian doubteth but he honoreth God with diuine honour the King with ciuil Againe we answer that we do not al the external actions of honour to Sainctes which we doe to God For Sacrifice is donne only to God and to no Sainct and because Altares perteine to Sacrifice they are erected to God only though oftentimes in memorie of Saincts Both which answers S. Augustin gaue long since to Faustus the Manachie arguing that Catholiques by doing the same external actes worshipped Martyrs with diuine honour and so turned them into Idols as that heretike inferred VVherupon S. Augustin declareth that Christian people celebrate together the memories of Martyrs with Religious solemnitie to styr vp imitation to be partakers of their merites and to be holpen by their prayers Yet so that we erect not Altares because they are for Sacrifice to anie Martyr though in memorie of Martyrs but to God of Martyrs For who euer standing at the Altar in places of Sainctes bodies saide VVe offer to thee Peter or Paul or Cyprian but that which is offered is offered to God who crowned the Martyrs at their memories whom he crowned that by commonition of the very places greater affection may arise to inkindle charitie both towards them whom we may imitate and towards him by whose helpe we may VVe honour Martyrs with that worship of loue and societie wherwith holie men are worshipped in this life VVhose hart we perceiue is prepared to like sufferance for the Euangelical veritie but Martyrs more deuoutly by how much more securly after al vncertainties are ouercome and with how much more confident praise we preach them now victours in a more happie life then others yet fighting in this But with that worshippe which in greke is called Latria a eruâ—e property due to God which in Latin can not be expressed by one word we neither worship nor teach to be worshipped but one God And for so much as offering of Sacrifice perteineth to this worshippe wherof they are called Idolaters that offer sacrifice to anie Idols we by no meanes offer anie such thing nor teâ—ch to be offered either to anie Martyr or blessed soule or holie Angel Thus farre S. Augustin The same teacheth Theodoret li. 8. ad Grecos Our Lord hath depriued false goddes of the honour they had in Temples and in place of them caused his Martyrs to be honored yet not in the same maner for we neither bring hostes nor libaments to Martyrs but honour them as holie men and most deare freinds of God It would be to long to cite manie ancient Fathers testifying and teaching that Saincts are to be honored More compendiously we wil take our aduersaries confession the Magdeburgian Centuriators VVho Prof Cent. 6. holding that the Church was only pure from idolatrie the first hundred yeares of Christ and that it begane to faile in the second and third age more in the fourth and fifth and was vtterly perished in the sixth impute the cause of her ruine that the very chiefe men taught and practised the honour of Saincts First of al say they these horrible and pernicious darknes as certaine black cloudes couering the whole firmament rose vp in the verâ—e assemblie of teachers For that partly the very Doctors of the Church partly other supersticious men augmented ceremonies and humane worshippes in the Temples For sacred houses began to be built in al places with great coste altogether in heathnish maner not principally to the end Gods word might there be taught but that some honour might be exhibited to the Reliques of Saincts and that foolish people might there worship dead men And how pleasant eloquent is that Gregorie called the great how feruent when as from his three footed stoole he preached the maner of consecrating these houses And a litle after By this occasion dead creatures and bloudles half wormeaten bones began to be honored inuocated and worshipped with diuine honour Al which The Doctors oâ— the Church not only wincked at but also set forvvard Thus the reader seeth notwithstanding standing their lies scoffes and blasphemies Protestants do confesse that the Church and her chiefe pillers straight after the first hundred yeares of Christ fiue hundred next folowing honored Saincts and their Reliques Neither wante there autentical examples of holie Scriptures wherby the same is proued As. Gen. 32 48. Exodi 3. 32. Num. 22. Iosue 5. 3. Reg. 18. 4. Reg. 2. Psalm 98. and els vvhere 4. A grauen thing Here the same falsiâ—iers of Christian doctrin do not only peruert the sense of holie Scripture wresting that against Images which is spoken against Idols but also shamfully corrupt the text by translating grauen image neither folowing the Hebrew Greke nor Latin For the Hebrew word pesâ—l is the verie same that sculpâ—iâ—e in Latin that is a grauen or carued thing The Greke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idol So al Protestants English Bibles are false In the meane time til they correct their bookes they may please to remember that God shortly after this Exod. 25. commanded to make Images of Angels to wit Cherubins Likewise a brasen serpent Num. 21. Also oxen and Lions 3. Reg. 6. 7. Neither are Puritanes so precise but that they engraue carue print paint cast sow embrother and otherwise make and kepe Images puâ—tractes and pictures of men and other things As for worshipping of sacred Images the second concel of Nice Act. 4. The concel of Trent sess 25. S. Gregorie the great li. 7. â—p 5. 53. S. Damascen in diuers whole bookes and manie others and al Catholique Catechismes and Christian Instructions teach that the honour is not done to the Image for it self but at the presence of the Image to Christ or Sainct whose Image it is An other controuersie Caluin here maketh that from these wordes Thou shalt not make beginneth the second precept so counting foure precepts in the first table and six in the second But being no matter of faith how they are diuided so al the wordes and the number of tenne commandemens be acknowledged for holie Scripture calleth them tenne Exo 34. v. 28. Deut. 4. v. 13. 10. v. 4 we wil not contend but only as more reasonable we folow the
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
and there is none other †Keepe his preceptes and commandementes which I command thee that it may be wel with thee and thy children after thee and thou mayest remayne a long time vpon the Land which the Lord thy God wil geue thee †Then Moyses separated three cities beyond Iordan at the east side †that he might flee to them which should kil his neighbour not voluntarily neither was his enemie a day or two before and he might scape to some of these cities †Bosor in the wildernesse which is situated in the champion countrie of the tribe of Ruben and Ramoth in Galaad which is in the tribe of Gad and Golan in Basan which is in the tribe of manasses †This is the law that Moyses sette before the children of Israel †and these are the testimonies and ceremonies and iudgementes which he spake to the children of Israel when they came out of Aegypt †beyond Iordan in the valley against the temple of Phogor in the land of Sehon king of the Ammorrheite that dwelt in Hesebon whom Moyses stroke The children of Israel also comming out of Aegypt †possessed his land and the land of Og the king of Basan the two kinges of the Amorrheites which were beyond Iordan toward the rysing of the sunne †from Aroer which is situated vpon the banke of the torrent Arnon vnto the mountaine Sion which is also Hermon †al the plaine beyond Iordan at the east side vnto the sea of the wildernesse and vnto the foote of mount Phasga ANNOTATIONS CHAP. IIII. 2. You shal not adde Moyses can not meane that no more should be written nor commanded for then the last chapter of this booke and the rest of the Bible should not haue benne written after his death neither ought the Priestes or Prophetes to haue commanded anie thing not expressed in the law And wheras Protestantes say that al other Scriptures are included in the lawe or pertaine to the explicatioÌ„ or performance therof we also answer that vnwritten TraditioÌ„s both in the old and new Testament are likewise implied included or perteine to the explication or performance of the law For euen as the written doctrin of the Prophetes yea and of Christ and his Apostles in general is conteined in the law of Moyses so also are certaine fastes feastes rites ceremonies and other traditions proued and confirmed by general speaches and axiomes written in holie Scriptures as by our Sauiours wordes to his Apostles Luc. 10. He that heareth you heareth me S. Paules to other Christians 1. Cor. 10. other things vvhen I come I vvil dispose 2. Thess 2. Hold the traditions vvhich you haue lerned and the like VVherupon S. Augustin Li. 1. cont Crescon c. 33. geueth this rule that albeit an euident example can not be produced of holie Scripture yet the truth of the same Scriptures is holden by vs vvhen vve do that pleaseth the vvhole Church vvhich the authoritie of Scriptures commendeth The same he teacheth Epist 80. and in manie other places So do S. Epiphanius in compend sides Cathol S Hierom. Dialog cont Lucifer c. 4. S. Chrysost ho. 4. in 1. Thessal 4. S. Basil de Spiritu Sancto c. 39. S. Ireneus li. 3. c. 4. CHAP. V. The tenne commandements are repeted and explaned 23. with commemoration of their dread and feare When they heard the voice from the clowde and saw the mountaine burne AND Moyses called al Israel and said to them Heare Israel the ceremonies iudgements which I speake in your eares this day lerne them and fulfil them in worke †The Lord our God made a couenant with vs in Horeb. †Not with our fathers did he make the couenant but with vs at this present and doe liue †Face to face did he speake to vs in the mount out of the middes of the fyre †I was arbiter and mediatour betwixt our Lord and you at that time to shew you his wordes for you feared the fire and went not vp into the mount and he said †I the Lord thy God that brought thee out of the Land of Aegypt out of the house of seruitude †Thou shalt not haue strange goddes in my sight †“ Thou shalt not make to thee a thing grauen nor the similitude of any thinges that are in heauen aboue and that are in the earth beneath and that abide in the waters vnder the earth †Thou shalt not adore them and thou shalt not serue them For I am the Lord thy God a Iealouse God tendering the iniquitie of the fathers vpon the children vnto the third and fourth generation to them that hate me †and doing mercie vpon manie thousandes to them that loue me and keepe my preceptes †Thou shalt not vsurpe the name of the Lord thy God in vaine for he shal not be vnpunished that taketh his name vpon a vaine thing †Obserue the day of the Sabbath to sanctifie it as the Lord thy God hath commanded thee †Six dayes shalt thou worke and shalt doe al thy workes †The seuenth is the day of the Sabbath that is the rest of the Lord thy God Thou shalt not doe any worke therin thou and thy sonne and daughter man seruant and woman seruant and oxe and asse and al thy cattel and the stranger that is within thy gates that thy man seruant may rest and thy woman seruant euen as thy selfe †Remember that thou also didest serue in Aegypt and the Lord thy God brought thee out from thence in a strong hand and stretched out arme Therfore hath he commanded thee that thou shouldest obserue the Sabbath †Honour thy father and mother as our Lord thy God hath commanded thee that thou mayst liue a long time and it may be wel with thee in the Land which the Lord thy God wil geue thee †Thou shalt not murder †Neither shalt thou committe aduoutrie †And thou shal not steale †Neither shalt thou speake against thy neighbour false testimonie †Thou shalt not couet thy neighbours wife Nor house nor field nor man seruant nor woman seruant nor oxe nor asse and al thinges that are his †These wordes spake our Lord to al your multitude in the mount out of the middes of the fiâ—e and the cloude and the darkenes with a loude voice adding nothing more and he wrote them in the two tables of stone which he deliuered vnto me †And you after you heard the voice out of the middes of the darkenes and saw the mount burne came to me al the princes of the tribes and the elders and you said †Behold the Lord our God hath shewed vs his maiestie and greatnes for we haue heard his voice out of the middes of the fire and haue proued this day that God speaking with man man hath liued †Why shal we die therfore and this exceding great fire deuoure vs For if we heare the voice of the Lord our God any more we
of our Lord thy God and keepe his preceptes and ceremonies which are written in this law and returne to our Lord thy God in al thy hart and in al thy soule †This commandment that I command thee this daie “ is not aboue thee nor so farre of †nor situated in heauen that thou maiest say Which of vs is able to ascend vnto heauen to bring it to vs that we may heare and fulfil it in worke †Nor placed beyond the sea that thou mayest pretend and say Which of vs can passe ouer the sea and bring it euen vnto vs that we way heare and doe that which is commanded †But the word is very neere thee in thy mouth and in thy hart to doe it †Consider that I haue “ set before thee this day life and good and contrariewise death and euil †that thou mayest loue our Lord thy God and walke in his waies and keepe his commandmentes and ceremonies and iudgementes and thou mayest liue and he multiplie thee and blesse thee in the Land which thou shalt enter to possesse †But if thy hart be auerted and thou wilt not heare and deceaued with errour thou adore strange goddes and serue them †I foretel thee this day that thou shalt perish and abide a litle time in the Land which passing ouer Iordan thou shalt enter to possesse †“ I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that both thou mayest liue and thy seede †and mayest loue our Lord thy God and obey his voice and cleaue to him for he is thy life and the length of thy daies that thou mayest liue in the Land for the which our Lord sware to thy fathers Abraham Isaac and Iacob that he would geue it them ANNOTATIONS CHAP. XXX 6. God vvil circumcise thy bart Most true it is that of our selues without Gods grace none can kepe or fulfil the commandmentes But he whose hart God doth circumcise is therby made able to loue God with al his hart and with al his soule And except some hartes were thus circumcised and so made able to loue God aboue al and consequently their neighboures God should not performe his promise that he wil circumcise the hart of some 11. Is not aboue thee VVhen thou art stirred vp assisted and indued with Gods grace the commandment of God is not then aboue thee nor faire of from thee but very nere thee in thy mouth to confesse God and his truth and in thy hart to do it But you wil aske How then cometh it to passe that manie hauing receiued sufficient grace yet do not kepe Gods commandmentes God him self answereth 15. That he hath set before thee life and good and contrrivvise death and euil he inuiteth and helpeth yet forceth thee not he geuethâ—thee powre abilitie helping and not destroying thy freewil that thou maist loue our Lord thy God walke in his wayes and kepe his commandements But if thy hart be auerted and v. 17. thou vrilt not heare thou shalt perish Againe God inculcateth 19. I cal for vvitnesses heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life c. VVhat Doctor can teach more plainly the possibilitie of keeping Gods commandmentes and frewil in man then this text of holie Scripture CHAP. XXXI Moyses substituteth Iosue his successour in temporal gouernment 9. deliuereth the law to the Priestes 16. God fortelleth that the people wil often forsake him and that he wil punish them 19. commandeth Moyses to write a canticle an abrigement of the Law easie to be remembred 25. and in further testimonie against them the Leuites must put this booke in the arke of couenant MOYSES therfore went and spake al these wordes to al Israel †and said to them I am this day a hundred and twentie yeares old I can not goe out and come in any longer especially wheras our Lord also hath said to me Thou shalt not passe ouer this Iordan †Our Lord therfore thy God wil passe ouer before thee he wil destroy al these nations in thy sight and thou shalt possesse them and this Iosue shal passe ouer before thee as our Lord hath spoken †And our Lord shal doe to them as he did to Sehon and Og the kinges of the Ammorheites and to their land and shal destroy them †Therfore when our Lord shal haue deliuered these also to you you shal doe in like manner to them as I haue commanded you †Doe manfully and be strengthned feare not neither tremble ye at their sight because our Lord thy God him selfe is thy conductor and wil not leaue nor forsake thee †And Moyses called Iosue and said to him before al Israel Take courage and be strong for thou shalt bring in this people into the Land which our Lord sware that he would geue to their fathers and thou shalt diuide it by lotte †And our Lord that is your conductor him selfe wil be with thee he wil not leaue nor forsake thee feare not neither dread thou †Moyses therfore wrote this law and deliuered it to the priestes the sonnes of Leui which caried the arke of the couenant of our Lord and to al the ancientes of Israel †And he commanded them saying After seuen yeares in the yeare of remission in the solemnitie of tabernacles †when al come together out of Israel to appeare in the sight of our Lord thy God in the place which our Lord shal choose thou shalt read the wordes of this law before al Israel they hearing †and the people being assembled together as wel men as wemen children and strangers that are within thy gates that hearing they may learne and feare our Lord your God and keepe and fulfil al the wordes of this law †Their children also who now are ignorant that they may heare and feare our Lord their God al the daies that they liue in the Land which passing ouer Iordan you goe to obteyne †And our Lord said to Moyses Behold the daies of thy death are nigh cal Iosue and stand ye in the tabernacle of testimonie that I may command him Moyses therfore and Iosue went and stoode in the tabernacle of testimonie †and our Lord appeared there in the piller of a cloude which stood in the entring of the tabernacle †And our Lord said to Moyses Behold thou shalt sleepe with thy fathers and this people rysing vp wil fornicate after strange goddes in the Land to the which it entreth to dwel therein there wil they forsake me and wil make the couenant which I haue made with them of none effect †And my furie shal be wrath against them in that day and I wil forsake them and wil hide my face from them and they shal be deuoured al euils and afflictions shal finde them so that they shal say
Lord make this woman which entereth into thy house as Rachel and Lia which builded the house of Israel that she may be an example of vertue in Ephrata and may haue a famous name in Bethlehem †and that thy house may be as the house of Phares whom Thamar bare to Iudas of the seede which our Lord shal geue thee of this yong woman †Booz therfore tooke Ruth and had her to wife and went in vnto her and our Lord gaue her to conceiue and to beare a sonne †And the wemen said to Noemi Blessed be our Lord which hath not suffered that there should fayle a successor of thy familie that his name should be called in Israel †And thou shouldest haue one that may comfort thy soule and cherish thy old age For of thy daughter in law is he borne which wil loue thee and much better is she to thee then if thou hadst seuen sonnes †And Noemi taking the child put it in her bosome and did the office of a nource and of one that should carie him †And the women her neighbours congratulating her and saying There is a sonne borne to Noemi called his name Obed this is the father of Isai the father of Dauid †These are the generations of Phares Phares begat Esron †Esron begat Aram Aram begat Aminadab †Aminadab begat Nahasson Nahasson begat Salmon †Salmon begat Booz Booz begat Obed †Obed begat Isai Isai begat Dauid THE ARGVMENT OF THE BOOKES OF KINGES AND PARALIPPOMENON IN GENERAL AFTER the booke of Iudges wherunto Ruth is annexed rightly folow the bookes of Kinges signifying that after the general Iudgement cometh the euerlasting Kingdome As venerable Beda expoundeth this connexion of bookes wherin he also explicateth manie other Mysteries of Christ the Church praefigured in these histories Likewise S. Gregorie teacheth that besides the historical moral sense expressed in the simplicitie of the letter an other mystical vnderstanding is to be sought the height of the Allegorie In confirmation wherof he citeth S. Augustin and S. Hierom who say that Elcana his two wiues signified the Synagogue of the Iewes and the Church of Christ that the death of Heli Saul with translation of Priesthood to Samuel and Sadoch and of the Kingdome to Dauid and his Successors praefigured the new Priesthood and new Kingdome of Christ the old ceasing which were shadowes therof So these two great Doctors S. Gregorie and S. Beda insisting in the steppe of other lerned holie Fathers that had gone before them expound these histories not only historically but also mystically The historie first setteth forth the changing of the forme of gouernment from Iudges to Kinges and then at large what Kinges did reigne ouer the Hebrew people as wel in one intire Realme as ouer the same people diuided into two kingdomes their more principal Actes their good and euil behauiour also the prosperitie declinations and final captiuities of both the Kingdomes Al which is conteined in foure bookes of Kinges with other two partly repeting that was saied before but especially supplying thinges omitted in the whole sacred historie from the beginning of the world called Paralippomenon The two first are also called the Bookes of Samuel though he writ not one of them wholly for he died before the historie of the former ended but they goe both vnder his name because he annointed the two first Kinges and writ a great part of their Actes Wherto the rest was added either by Dauid and Salomon as some thinke or by Nathan and Gad as is probably gathered 1. Paralip 29. v. 29. The authors also of the third and fourth bookes of Kinges and of the two of Paralippomenon are vncertaine yet al haue euer bene receiued and held for Canonical Scripture THE ARGVMENT OF THE FIRST BOOKE OF KINGES THIS first booke may be diuided into foure partes First are recorded the gouernmeÌ„tes of Heli Samuel with the occasions of changing the state of that commonwealth into a Kingdome in the eight first Chapters Secondly the election and gouernment of Saul their first King from the 9. chap. to the 16. Thirdly Dauids annointing his vertues trubles and persecutions from the 16. chap. to the 28. Fourthly the ruine of Saul and exaltation of Dauid in the foure last Chapters THE FIRST BOOKE OF SAMVEL WHICH WE CAL THE FIRST OF KINGES CHAP. I. Elcana hauing two wiues the one called Anna is barren and for the same is reproâ—hed by the other called Phenenna 9. Anna voweth and prayeth for a man child 19. conceiueth and beareth a sonne calleth him Samuel 24. and presenteth him to the seruice of God in Silo. THERE was a man of Ramathaimsophim of mount Ephraim his name Elcana the sonne of Ieroham the sonne of Eliu the sonne of Thohu the sonne of Suph an Ephraite †and he had two wiues the name of one was Anna and the name of the second Phenenna Phenenna had children but Anna had not children †And that man went vp from his citie vpon ordinarie dayes to adore and sacrifice vnto the Lord of hostes in Silo. And there were the two sonnes of Heli Ophni and Phinees priestes of our Lord. †The day came therfore Elcana immolated and gaue to Phenenna his wife to al her sonnes and daughters partes †but to Anna he gaue one part with heauie cheere because he loued Anna. And our Lord had shut her matrice †Her aduersarie also afflicted her and vexed her sore in so much that she vp brayded her that our Lord had shut her matrice †and so did she euerie yeare when the time returned that they went vp to the temple of our Lord and so she prouoked her moreouer she wept and tooke not meat †Elcana therfore her husband said to her Anna why weepest thou and why doest thou not eate and wherfore doest thou afflict thy hart Am not I better to thee then tenne children †And Anna arose after she had eaten and drunke in Silo. And Heli the priest sitting vpon a Stoole before the postes of the house of our Lord †wheras Anna had a heauie hart she praied to our Lord weeping aboundantly †and she vowed a vowe saying O Lord of hostes if regarding thou wilt behold the affliction of thy seruant and wilt be mindeful of me and not forgette thy handmaide and wilt geue vnto thy seruant a man childe I wil geue him to our Lord al the daies of his life the rasour shal not come vpon his head †And it came to passe when she multiplied praiers before our Lord that Heli obserued her mouth †Moreouer Anna spake in her hart and onlie her lippes moued and voice there was not heard at al. Heli therfore thought her to be drunke †and sayd to her How long wilt thou be drunke digest a litle the wyne wherwith thou art wette †Anna answering Not so quoth she my lord for I am an exceding
38. VVith promise to prosper if he serue God 42. Salomon dieth AND king Salomon loued manie wemen strangers the daughter also of Pharao and Moabites and Ammonites Idumeians and Sidonians and Hetheians †of the nations wherof our Lord sayd to the children of Israel You shal not goe in vnto them neither shal anie of them come in vnto yours for they wil most certainly turne away your hartes to folow their goddes To these therfore was Salomon copled in most seruent loue †And he had wiues as it were queenes seuen hundred and concubines three hundred and the wemen turned away his hart †And when he was now old his hart was depraued by wemen that he folowed strange goddes neither was his hart perfect with our Lord his God as the hart of Dauid his father †But Salomon worshipped Astarthee the goddesse of the Sidonians and Moloch the idol of the Ammonites †And Salomon did that which was not liked before our Lord and he accomplished not to folow our Lord as Dauid his father †Then built Salomon a temple to Camos the idol of Moab in the mount that is agaynst Ierusalem and to Moloch the idol of the children of Ammon †And in this maner did he to al his wiues that were strangers which burnt frankencense and immolated to their goddes †Therfore our Lord was wrath with Salomon because his minde was turned away from our Lord the God of Israel who had appeared vnto him the second tyme †and had commanded him concerning this word that he should not folow strange goddes he kept not the thinges which our Lord commanded him †Our Lord therfore sayd to Salomon Because thou hast done this and hast not kept my couenant and my preceptes which I haue commanded thee breaking I wil rent asunder thy kingdom and wil geue it to thy seruant †Neuerthelesse in thy dayes I wil not doe it because of Dauid thy father out of the hand of thy sonne I wil rent it †neither wil I take away the whole kingdom but one tribe I wil geue to thy sonne for Dauid my seruant and Ierusalem Which I haue chosen †And our Lord raysed vp an aduersarie to Salomon Adad an Idumeite of the kinges seede who was in Edom. †For when Dauid was in Idumea and Ioab the general of the warfare was gone vp to burie them that were slayne and had slayne al malekind in Idumea †for Ioab taried there six monethes and al Israel til he slew al malekind in Idumea †Adad him self fled and men of Idumea of his fathers seruantes with him to goe into Aegypt and Adad was a litle boy †And when they rose out of Madian they came into Pharan and they tooke with them men of Pharan and entered into Aegypt to Pharao the king of Aegypt who gaue him a house and appoynted him meates and assigued him land †And Adad found grace before Pharao excedingly in so much that he gaue him to wife the germane sister of his wife Taphnes the queene †And the sister of Taphnes bare him a sonne Genubath and Taphnes brought him vp in the house of Pharao and Genubath was dwelling at Pharaoes house with his children †And when Adad in Aegypt had heard that Dauid slept with his fathers and that Ioab the general of the warefare was dead he sayd to Pharao Dismisse me that I may goe into my countrie †And Pharao sayd to him For what lackest thou with me that thou seekest to goe into thyne owne countrie But he answered Nothing yet I besech thee that thou dismisse me †God also raysed vp to him an aduersarie Razon the sonne of Eliada who had fled Adarezer the king of Soba his lord †and he gathered men agaynst him and he became the captayne of theues when Dauid killed them and they went to Damascus and dwelt there and they made him king in Damascus †and he was an aduersarie to Israel al the dayes of Salomon and this is the euil of Adad and hatred agaynst Israel and he reigned in Syria †Ieroboam also the sonne of Nabath an Ephratheite of Sareda the seruant of Salomon whose mother was called Serua a woman widow lifted vp his hand agaynst the king †And this is the cause of his rebellion agaynst him because Salomon built Mello and filled vp the breache of the citie of Dauid his father †And Ieroboam was a strong man and mightie and Salomon seing the youngman of a good witte industrious had made him chief ouer the tributes of al the house of Ioseph †It came to passe therfore at that tyme that Ieroboam went out of Ierusalem and the prophete Ahias the Silonite found him in the way couered with a new cloke and they two onlie were in the field †And Ahias taking his new cloke wherwith he was couered cut it into twelue partes †And he sayd to Ieroboam Take vnto thee ten pieces for thus sayth our Lord the God of Israel Behold I wil rent the kingdom out of the hand of Salomon and wil geue thee ten tribes †But one tribe shal remayne to him for my seruant Dauid and Ierusalem the citie which I haue chosen of al the tribes of Israel †because he hath forsaken me and hath adored Astarthee the goddesse of the Sidonians Chamos the god of Moab and Moloch the god of the children of Ammon and hath not walked in my waies to doe iustice before me and my preceptes and iudgementes as Dauid his father †Neither wil I take away al the kingdom out of his hand but I wil make him prince al the daies of his life for Dauid my seruant whom I chose who kept my commandmentes and my preceptes †But I wil take away the kingdom out of his sonnes hand and wil geue thee ten tribes †and to his sonne I wil geue one tribe that there may remayne a lampe to Dauid my seruant at al times before me in Ierusalem the citie which I haue chosen that my name might be there †And thee wil I take and thou shalt reigne ouer al thinges that thy soule desireth and thou shalt be king ouer Israel †If therfore thou wilt heare al thinges that I shal command thee and wilt walke in my waies and doe that which is right before me keeping my commandmentes and my preceptes as Dauid my seruant did I wil be with thee and wil build thee a faythful house as I built a house to Dauid and I wil deliuer Israel to thee †and I wil afflict the seede of Dauid vpon this but yet not alwaies †Salomon therfore would haue killed Ieroboam who arose and fled into Aegypt to Sesac the king of Aegypt and was in Aegypt vntil the death of Salomon †And the rest of the wordes of Salomon and al that he did and his wisedom behold they are al written in the Booke of the wordes of the
sicke thus and thus shalt thou speake to her When she therfore entered in and dissembled to be that she was †Ahias heard the sound of her feete entring in at the doore and sayd Come in Ieroboams wife Why doest thou fayne thy self to be an other woman But I am sent to thee a heauie messenger †Goe and tel Ieroboam Thus sayth our Lord the God of Israel Because I haue exalted thee out of the middes of the people and made thee prince ouer my people Israel †and haue rent the kingdom of the house of Dauid and geuen it to thee and thou haft not beene as my seruant Dauid who kept my commandementes and folowed me in al his hatt doing that which was wel liked in my sight †but hast wrought euil aboue al that haue beene before thee and hast made thee strange and molten goddes that thou mightest prouoke me to anger and hast reiected me behind thy backe †therfore behold I wil bring in euils vpon the house of Ieroboam and wil strike of Ieroboam him that pysseth to the wal and the inclosed and the vilest in Israel and I wil cleanse the remaynes of the house of Ieroboam as dung is wont to be cleansed til al be pure †They that shal die of Ieroboam in the citie them the dogges shal eate and they that shal die in the field them the foules of the ayre shal deuoure because our Lord hath spoken †Thou therfore arise and goe into thy house and in the verie entrance of thy feete into the citie the childe shal die †and al Israel shal mourne for him and shal burie him for this onlie of Ieroboam shal be brought into the sepulchre because vpon him hath beene found a good word from our Lord the God of Israel in the house of Ieroboam †And our Lord wil appoynt to him self a king ouer Israel that shal strike the house of Ieroboam in this day and in this time †and our Lord the God of Israel shal strike it as a reede is went to be moued in the water and he shal plucke out Israel from this good countrie which he gaue to their fathers and shal scatter them ouer the Riuer because they haue made to them selues groues to prouoke our Lord. †And our Lord shal deliuer Israel for the sinnes of Ieroboam who hath sinned made Israel to sinne †The wiâ—e therfore of Ieroboam arose and departed and came into Thersa and when she entered the threshold of the house the childe died †and they buried him And al Israel mourned for him according to the word of our Lord which he spake in the hand of his seruant Ahias the prophete †But the rest of the wordes of Ieroboam how he fought and how he reigned behold they are written in the Booke of the wordes of the daies of the kinges of Israel †And the daies that Ieroboam reigned are two and twentie yeares and he slept with his fathers and Nadab his sonne reigned for him †Moreouer Roboam the sonne of Salomon reigned in Iuda one and fourtie yeares old was Roboam when he began to reigne seuentene yeares reigned he in Ierusalem the citie which our Lord chose to put his name there of al the tribes of Israel And his mothers name was Naama an Ammonite †And Iudas did euil before our Lord and prouoked him aboue al thinges that their fathers had done in their sinnes which they sinned †For they also built them altars and statues and groues vpon euerie high hil and vnder euerie tree ful of grene leaues †yea and effeminates were in the land and they did al the abominations of the gentiles which our Lord destroyed before the face of the children of Israel †And in the fifth yeare of the reigne of Roboam Sesac the king of Aegypt came vp into Ierusalem †and tooke the treasures of the house of our Lord and the kinges treasures and al thinges he spoyled the shieldes also of gold which Salomon had made †for the which Roboam made brasen shieldes deliuered them into the hand of the captaynes of shield bearers and of them that kept watch before the doore of the kinges house †And when the king went into the house of our Lord they that had the office to goe before caried them and afterward they recaried them to the armourie of the shield bearers †And the rest of the wordes of Roboam al that he did behold they are written in the Booke of the wordes of the daies of the kinges of Iuda †And there was warre betwen Roboam and Ieroboam alwaies †And Roboam slept with his fathers and was buried with them in the citie of Dauid and his mothers name was Naama an Ammonite and Abias his sonne reigned for him CHAP. XV. Abias reigneth wickedly in Iuda three yeares 8. After him his sonne Asa succeding destroyeth idolatrie reigning fourtie one yeares 16. VVho hauing wâ—rres with the king of Israel maketh league with the king of Syria 24. Asâ— dying Iosaphat succedeth 25. Nadab reigneth wickedly two yeares in Israel is then slaine by Baasa of the tribe of Issachar 29. and his whole familie is destroyed 33. Baasa also reigneth wickedly twentie foure yeares THERFORE in the eightenth yeare of king Ieroboam the sonne of Nabat Abias reigned ouer Iuda †Three yeares reigned he in Ierusalem the name of his mother was Maacha the daughter of Abessalom †And he walked in al the sinnes of his father which he had done before him neither was his hart perfect with our Lord his God as the hart of Dauid his father †But for Dauids sake our Lord his God gaue him a lampe in Ierusalem that he might rayse vp his sonne after him and establish Ierusalem †because Dauid had done right in the eies of our Lord and had not declined from al thinges which he commanded him al the daies of his life except the matter of Vrias the Hetheite †But there was warre betwen Roboam and Ieroboam al the time of his life †And the rest of the wordes of Abias and al that he did are they not written in the Booke of the wordes of the kinges of Iuda And there was warre betwen Abias and Ieroboam †And Abias slept with his fathers and they buried him in the citie of Dauid and Asa his sonne reigned for him †In the twenteth yeare therfore of Ieroboam the king of Israel reigned Asa the king of Iuda †And he reigned one fourtie yeares in Ierusalem His mothers name was Maaca the daughter of Abessalom †And Asa did right before the sight of our Lord as Dauid his father †and he tooke away the effemmare out of the land and he purged al the filth of the idols which his fathers had made †Moreouer he remoued also Maaca his mother that she should not be princesse in the sacrifices of Priapus and in the groue which she had consecrated and
he destroyed her denne and brake the most filthie idol and burnt it in the torrent cedron †but the excelses he did not take away Otherwise the hart of Asa was parfect with our Lord al his daies †and he caried in those thinges which his father had sanctified and vowed into the house of our Lord siluer and gold and vessels †And there was warre betwen Asa and Baasa the king of Israel al their daies †Baasa also the king of Israel went vp into Iuda and built Rama that no man might go out or come in of Asaes side the king of Iuda †Asa therfore taking al the siluer and gold that remained in the treasures of the house of our Lord and in the treasures of the kinges house gaue it into the handes of his seruantes and he sent to Benadad the sonne of Tabremon the sonne of Hezion the king of Syria which dwelt in Damascus saying †There is a league betwen me and thee betwixt my father and thy father therfore I haue sent thee giftes siluer and gold and I desire thee that thou come and make void the league that thou hast with Baasa the king of Israel and he may retire from me †Benadad agreing to king Asa sent the princes of his armie into the citiees of Israel and they stroke Ahion and Dan and Abeldomum of Maacha and al Cenneroth to witte al the Land of Nephthali †Which when Baasa had heard he intermitted to build Rama and returned into Thersa †But king Asa sent word into al Iuda saying Let no man be excused and they tooke stones from Rama and the timber therof wherwith Baasa had built and Asa of it built Gabaa Beniamin and Maspha †But the rest of al the wordes of Asa and al his forces and al that he did the cities that he built are not these written in the Booke of the words of the dayes of the kinges of Iuda How beit in the time of his old age he was diseased in his feete †And he slept with his fathers was buried with them in the citie of Dauid his father And Iosaphat his sonne reigned for him †But Nadab the sonne of Ieroboam reigned ouer Israel the second yeare of Asa the king of Iuda and he reigned ouer Israel two yeares †And he did that which is euil in the sight of our Lord and walked in the waies of his father and in his sinnes wherwith he made Israel to sinne †And Baasa the sonne of Ahias of the house of Issachar lay in wayte against him and stroke him in Gebbethon which is a citie of the Philistimes for Nadab and al Israel besieged Gebbethon †Baasa therfore slew him in the third yeare of Asa the king of Iuda and reigned for him †And when he reigned he stroke al the house of Ieroboam he leaft not so much as one soule of his seede til he destroied him according to the word of our Lord which he had spoken in the hand of Ahias the Silonite †for the sinnes of Ieroboam which he had sinned and wherwith he had caused Israel to sinne and for the offence wherwith he prouoked our Lord the God of Israel †But the rest of the wordes of Nadab and al that he wrought are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And there was warre betwen Asa and Baasa the king of Israel al their daies †In the third yeare of Asa the king of Iuda reigned Baasa the sonne of Ahias ouer al Israel in Thersa foure and twentie yeares †And he did euil before our Lord walked in the waies of Ieroboam and in his sinnes wherwith he made Israel to sinne CHAP. XVI Iehu for prophecying the destruction of Baasa and his house 7. is slaine 8. yet his sonne Ela reigneth tvvo yeares 9. Then Zambri rebelleth killeth Ela and reigneth 16. Part of the people choosing Amri prince of the armie their king 18. Zambri desperatly burneth himselfe and the kings palace 21. an other part folow Thebni as king til his death 23. Amri reigneth tvvelue yeares vvickedly 29. His sonne Achab succedeth marieth Iezabel and serueth Baal 34. In the meane time Hiel repairer◠Iericho AND the word of our Lord came to Iehu the sonne of Hanani agaynst Baasa saying †For so much as I haue exalted thee out of the dust sette thee duke ouer my people Israel but thou hast walked in the way of Ieroboam and hast made my people Israel to sinne that thou mightest anger me with their sinnes †behold I wil cut downe the posteritie of Baasa and the posteritie of his house and I wil make thy house as the house of Ieroboam the sonne of Nabat †Whosoeuer of Baasa shal die in the citie him shal the dogges eate and whosoeuer of his shal die in the countrie him shal the fowles of the ayre deuoure †But the rest of the wordes of Baasa and whatsoeuer he did and his battels are not these things written in the Booke of the wordes of the daies of the kinges of Israel †Baasa therfore slept with his fathers and was buried in Thersa and Ela his sonne reigned for him †And when the word of our Lord came in the hand of Iehu the sonne of Hanani the prophete agaynst Baasa and agaynst his house and agaynst al the euil that he had done before our Lord to anger him in the workes of his handes that it should be made as the house of Ieroboam for this cause he slew him that is to say Iehu the sonne of Hanani the prophete †In the sixe and twenteth yeare of Asa the king of Iuda reigned Ela the sonne of Baasa ouer Israel in Thersa two yeares †And his seruant Zambri rebelled agaynst him the captayne of the halfe part of the horsemen and Ela was in Thersa drinking and dronken in the house of Arsa the gouernour of Thersa †Zambri therfore rushing in stroke and slew him in the seuen and twenteth yeare of Asa the king of Iuda he reigned for him †And when he teigned and sate vpon his throne he stroke al the house of Baasa and he leaft not of it one that could pysse agaynst a wal his kinsfolke and frendes †And Zambri destroyed al the house of Baasa according to the word of our Lord that he had spoken to Baasa in the hand of Iehu the prophet †for al the sinnes of Baasa and the sinnes of Ela his sonne who sinned and made Israel to sinne prouoking our Lord the God of Israel in their vanities †But the rest of the wordes of Ela and al that he did are not these writen in the Booke of the wordes of the daies of the kinges of Israel †In the seuen and twenteth yeare of Asa the king of Iuda reigned Zambri seuen daies in Thersa moreouer the armie besieged Gebbethon a citie of the Philisthines †And
when they heard that Zambri had rebelled and slayne the king al Israel made Amri their king who was General of the warfare ouer Israel that day in the campe †Amri therfore went vp and al Israel with him from Gebbethon and they besieged Thersa †And Zambri seing that the citie should be taken he went into the palace and burnt him self with the kinges house and he died †in his sinnes which he had sinned doing euil before our Lord and walking in the way of Ieroboam and in his sinne wherwith he made Israel to sinne †But the rest of the wordes of Zambri and of his treason and tyrannie are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †Then was the people of Israel diuided into two partes the halfe part of the people folowed Thebni the sonne of Gineth to make him king and the halfe part Amri †But the people that was with Amri preuayled ouer the people that folowed Thebni the sonne of Gineth and Thebni died and Amri reigned †In the one and thirteth yeare of Asa the king of Iuda Amri reigned ouer Israel twelue yeares in Thersa he reigned six yeares †And he bought the mount of Samaria of Somer for two talentes of siluer and he built it and he called the citie which he had built by the name of Semer the lord of the mount of Samaria †And Amri did euil in the sight of our Lord and wrought wickedly aboue al that were before him †And he walked in al the way of Ieroboam the sonne of Nabat and in his sinnes wherwith he made Israel to sinne that they might anger our Lord the God of Israel in their vanities †But the rest of the wordes of Amri and the battels he made are not these thinges writen in the Booke of the battels that he made are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And Amri slept with his fathers and was buried in Samaria and Achab his sonne reigned for him †But Achab the sonne of Amri reigned ouer Israel the eight and thirteth yeare of Asa the king of Iuda And Achab the sonne of Amri reigned ouer Israel in Samiaria two and twentie yeares †And Achab the sonne of Amri did euil in the sight of our Lord aboue al that were before him †Neither did it suffice him that he walked in the sinnes of Ieroboam the sonne of Nabat besides he tooke to wife Iezabel the daughter of Ethbaul the king of the Sidonians And he went and serued Baal and adored him †And he sette an altar to Baal in the temple of Baal which he had built in Samaria †and he planted a groue and Achab added in his worke prouoking our Lord the God of Israel aboue al the kinges of Israel that were before him †In his daies Hiel of Bethel built Iericho in Abiram his first borne he founded it and in Segub his last he sette vp the gates therof according to the word of our Lord which he spake in the hand of Iosue the sonne of Nun. CHAP. XVII Elias by his prayer â—hutteth the heauen from raining 2. Is fed by a crovv 8 and by a vvidovv of Sareptha 13. vvhose potte of meale and barrel of oyle diminisheth not 17. Her sonne dieth and is raysed to life AND Elias the Thesbite of the inhabiters of Galaad said to Achab Our Lord liueth the God of Israel in whose sight I stand if there shal be these yearer dew and rayne but according to the wordes of my mouth †And the word of our Lord came to him saying †Depart from hence and goe agaynst the East and be hidde in the Torrent carith which is agaynst Iordan †and there thou shalt drinke of the torrent and I haue commanded the rauens that they feede thee there †He therfore went and did according to the word of our Lord and when he was gone he sate in the Torrent carith which is against Iordan †The rauens also brought him bread and flesh in the morning in like maner bread and flesh in the euening and he dranke of the torrent †But after certayne daies the torrent was dried for it bad not rayned vpon the earth †Therfore the word of our Lord came to him saying †Arise and goe into Sareptha of the Sidonians and thou shalt tarie there for I haue commanded a wydow woman there to feede thee †He arose and went into Sareptha And when he was come to the gate of the citie the wydow woman appeared to him gathering stickes and he called her and sayd to her Geue me a litle water in a vessel that I may drinke †And when she went to fetch it he cried after her saying Bring me also I beseche thee a morsel of bread in thy hand †Who answered Our Lord thy God liueth I haue no bread but so much meale in a potte as a hand can hold and a litle oile in a vessel behold I gather two stickes that I may goe in and dresse it for me and my sonne that we may eate and die †To whom Elias sayd feare not but goe and doe as thou hast sayd but first make for me of the same meale a litle harth cake and bring it to me and for thy self and thy sonne thou shalt make afterward †For thus sayth our Lord the God of Israel The potte of meale shal not fayle nor the vessel of oile be diminished vntil the day wherin our Lord wil geue rayne vpon the face of the earth †Who went and did according to the word of Elias and he did eate and she and her house and from that day †the pot of meale fayled not and the vessel of oyle was not diminished according to the word of our Lord which he spake in the hand of Elias †And it came to passe after these thinges the sonne of the woman the goodwife of the house fel sicke and the sickenesse was verie vehement so that there remayned no breath in him †She therfore sayd to Elias What is to me and thee thou man of God comest thou vnto me that myne iniquities might be remembred and thou mightest kil my sonne †And Elias sayd to her Geue me thy sonne And he tooke him from her bosome and caried him into the vpper chamber where him self abode and layd him vpon his bed †And he cried to our Lord and sayd O Lord my God what the widow also with whom I am after a sort susteyned hast thou afflicted that thou wouldest kil her sonne †And he stretched forth measured him selfe vpon the childe three tymes he cried to our Lord and sayd O. Lord my God let the soule of this childe I beseche thee returne into his bodie †And our Lord heard the voice of Elias and the soule of the child returned into him and he reuiued
prophetes about foure hundred men and he sayd to them Shal I goe into Ramoth Galaad to fight or sitte stil Who answered Goe vp and our Lord wil geue it into the kinges hand †And Iosaphat sayd Is there not here some prophete of our Lord that we may aske by him †And the king of Israel sayd to Iosaphat There is one man leaft by whom we may aske our Lord but I hate him because he doeth not prophecie vnto me good but euil Micheas the sonne of Iemla To whom Iosaphat sayd Speake not so ô king †The king of Israel therfore called a certaine eunuch and sayd to him Make hast and bring hither Micheas the sonne of Iemla †And the king of Israel and Iosaphat the king of Iuda sate eche in his throne clothed with royal attyre in a court beside the doore of the gate of Samaria and al the prophetes prophecied before them †Sedecias the sonne of Chanaana made him self hornes of yron and sayd Thus sayth our Lord With these shalt thou strike Syria til thou destroy it †And al the prophetes in like maner prophecied saying Ascend into Ramoth Galaad and goe prosperousely our Lord wil deliuer it into the Kinges handes †But the messenger that went to cal Micheas spake to him saying Behold the wordes of the prophetes with one mouth preach good thinges to the king let thy word therfore be like to theirs and speake good thinges †To whom Micheas sayd Our Lord liueth whatsoeuer our Lord shal tel me that wil I speake †He therfore came to the king and the king sayd to him Micheas shal we goe into Ramoth Galaad to sight or sitte stil To whom he answered Ascend and goe prosperousely and our Lord wil deliuer it into the kinges handes †But the king sayd to him I adiure thee agayne and agayne that thou speake not to me but that which is true in the name of our Lord. †And he sayd I saw al Israel dispersed in the mountaynes as sheepe not hauing a shepeheard and our Lord sayd These haue no maister let euerie man returne into his house in peace †Therfore the king of Israel sayd to Iosaphat Did I not tel thee that he doeth not prophecie me good but alwaies euil †But he adding sayd Therfore heare the word of our Lord I saw our Lord sitting vpon his throne and al the hoste of heauen assisting him on the right hand and on the left †and our Lord sayd Who shal deceiue Achab the king of Israel that he may goe vp and fal in Ramoth Galaad And one sayd these maner of wordes and an other otherwise †And there came forth a spirit and stood before our Lord and sayd I wil deceiue him To whom our Lord spake Wherein †And he sayd I wil goe forth and be a lying spirit in the mouth of al his prophetes And our Lord sayd Thou shalt deceiue and shalt preuayle goe forth and doe so †Now therfore behold our Lord hath geuen the spirite of lying in the mouth of al thy prophetes that are here and our Lord hath spoken euil agaynst thee †And Sedecias the sonne of Chananna came and smote Micheas on the cheeke and sayd Hath the Spirit of our Lord leaft me and hath it spoken to thee †And Micheas sayd Thou shalt see in that day when thou shalt enter into thy chamber within the chamber to be hid †And the king of Israel sayd Take Micheas and let him tarie with Amon the gouernour of the citie and with Ioab the sonne of Amelech †and tel them Thus sayth the king Cast this man into prison and feede him with bread of tribulation and water of distresse til I returne in peace †And Micheas sayd If thou returne in peace our Lord hath not spoken in me And he sayd Heare al ye peoples †Therfore the king of Israel went vp and Iosaphat the king of Iuda into Ramoth Galaad †The king of Israel therfore sayd to Iosaphat Take armour and goe into the battel and put on thyne owne garmentes Moreouer the king of Israel changed his habite and went into the battel †And the king of Syria had commanded the princes of his chariotes thirtie and two saying You shal not fight agaynst any lesser or greater but agaynst the king of Israel onlie †When therfore the princes of the chariotes had seene Iosaphat they suspected that he was the king of Israel and making a violent assault they fought agaynst him Iosaphat cried out †And the princes of the chariotes perceiued that he was not the king of Israel and they ceased from him †And a certaine man bent his bow directing the arrow at al aduenture and by chance he stroke the king of Israel betwen the lunges and the stomacke But he sayd to his cochere Turne thy hand and carrie me out of the armie because I am greuousely wounded †The battel therfore was fought that day and the king of Israel stood in his chariote agaynst the Syrians and he died in the euening the bloud of the wound ranne into the middes of the chariote †and the herauld sounded in al the armie before the sunne sette saying Euerie man returne into his citie and into his countrie †And the king died and was carried into Samaria and they buried the king in Samaria †and washed his chariote in the poole of Samaria and the dogges licked his bloud and they washed the raynes of the bridle according to the word of our Lord which he had spoken †But the rest of the wordes of Achab and al that he did and the house of yuorie that he built and of al the cities that he built are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †Achab therfore slept with his fathers and Ochozias his sonne reigned for him †But Iosaphat the sonne of Asa began to reigne ouer Iuda the fourth yeare of Achab the king of Israel †Fiue and thirtie yeares old was he when he began to reigne and fiue and twentie yeares he reigned in Ierusalem the name of his mother was Azuba the daughter of Salai †And he walked in al the way of Asa his father and he declined not from it and he did that which was right in the sight of our Lord. †But yet he tooke not away the excelses for as yet the people did sacrifice and burnt incense in the excelses †And Iosaphat had peace with the king of Israel †But the rest of the wordes of Iosaphat and his workes which he did and his battels are not these thinges written in the Booke of the wordes of the daies of the kinges of Iuda †Yea and the remnant of the effeminate which remayned in the daies of Asa his father he tooke out of the land †Neither was there then a king appoynted in Edom. †But king Iosaphat had made nauies
on the sea which should saile into Ophir for gold and they could not goe because they were broken in Asiongaber †Then sayd Ochozias the sonne of Achab to Iosaphat Let my seruantes goe with thy seruantes in the shippes And Iosaphat would not †And Iosaphat slept with his fathers and was buried with them in the Citie of Dauid his father and Ioram his sonne reigned for him †And Ochozias the sonne of Achab began to reigne ouer Israel in Samaria in the seuententh yeare of Iosaphat the king of Iuda and he reigned ouer Israel two yeares †And he did euil in the sight of our Lord and walked in the way of his father and his mother and in the way of Ieroboam the sonne of Nabat who made Israel to sinne †He serued also Baal and adored him and prouoked our Lord the God of Israel according to al thinges which his father had done THE ARGVMENT OF THE FOVRTH BOOKE OF KINGES THIS fourth booke prosecuteth the historie of the two Kingdomes of Iuda and Israel to the seueral captiuities of them both Shewing manie special vertues and heroical actes of good Kinges Prophetes and other godlie persons and diuers crimes of the wicked For in Iuda were some good kinges highly commended some euil whom God spared in this world for Dauids sake So that in both sortes King Dauids seede continued in his throne and royal state first in the twelue tribes afterward in two nere foure hundred fourscore yeares And after the captiuitie as wil appeare in the age ensuing it was conserued in honour and estimation til Christ our Sauiour But in the Kingdome of Israel or tenne tribes which stood about two hundred fiftie yeares was great change by raysing and extirpating royal families Al their kinges were bad yet partly were set vp by God himself partly suffered to reigne and in both Kingdomes were true and false prophetes God vsing the ministerie of al to his owne glorie the good of his Church and punishment of others and sometimes of themselues So this booke may be diuided into two partes In the seuentene former chapters are recorded ioyntly and mixtly the principal thinges donne in both kingdomes til the captiuitie of the tenne tribes The other eight chapters conteine other thinges donne in Iuda vntil their captiuitie in Babylon THE FOVRT BOOKE OF KINGES ACCORDING TO THE HEBREWES THE SECOND OF MALACHIM CHAP. I. Ochozias King of Israel consulting Beelzebub for his sicknes is blamed by Elias and fortold that he shal die 9. Fire from heauen deuoureth two capitaines with ech of them fiftie men 13. The third by his more modestie escapeth the like danger 15. With him Elias cometh to the King 17. The same King dieth and his brother Ioram succedeth AND Moab moued warre agaynst Israel after that â—chab was dead †And Ochozias fel through the â—anchions of his vpper chamber which he had in Samaria and was sicke and he sent messengers saying to them Goe consult Beelzebub the god of Accaron whether I may liue of this my infirmitie †And an Angel of our Lord spake to Elias the Thesbite saying Arise and goe vp to meete the messengers of the king of Samaria and thou shal say to them What is there not a God in Israel that ye goe to consult Beelzebub the god of Accaron †Wherfore thus saith our Lord From the bed on which thou art ascended thou shalt not goe downe but dying thou shalt die And Elias went away †And the messengers returned to Ochozias Who said to them Why are you returned †But they answered him A man mette vs and sayd to vs Goe and returne to the king that sent you and you shal say to him Thus saith our Lord Doest thou therfore send to consult Beelzebub the god of Accaron because there was no God in Israel Therfore from the bed which thou art vpon thou shalt not goe downe but dying thou shalt dye †Who said to them What shape and habite had that man which mette you and spake these wordes †But they said A hearie man and girded about his raines with a girdle of lether Who said It is Elias the Thesbite †And he sent vnto him a captaine of fiftie men and the fiftie that were vnder him Who went vp and sayd to him sitting in the toppe of the mount Man of God the king hath commanded that thou come downe †And Elias answering sayd to the captaine of fiftie men If I be a man of God let fyre come downe from heauen and deuoure thee and thy fiftie Fyre therfore came downe from heauen and deuoured him and the fiftie men that were with him †And he sent againe vnto him an other captaine of fiftie men and his fiftie with him Who spake to him Man of God Thus saith the king Make hast come downe †Elias answering said If I be a man of God let fyre come downe from heauen and deuoure thee and thy fiftie Fyre therfore came downe from heauen and deuoured him and his fiftie †Agayne he sent a third captaine of fiftie men and the fiftie that were with him Who when he was come bowed his knees toward Elias and prayed him and sayd Man of God despise not my life and the liues of thy seruantes that are with me †Behold fyre came downe from heauen and hath deuoured the two first captaynes of fiftie men and the fifties that were with them but now I besech the that thou haue mercie on my life †And an Angel of our Lord spake to Elias saying Goe downe with him feare not He therfore arose and went downe with him to the king †and spake to him Thus saith our Lord Because thou hast sent messengers to consult Beelzebub the god of Accaron as though there were not a God in Israel of whom thou mightest aske the word therfore from the bed which thou art ascended vpon thou shalt not descend but dying thou shalt die †He died therfore according to the word of our Lord which Elias spake Ioram his brother reigned for him in the second yeare of Ioram the sonne of Iosaphat the king of Iuda for he had no sonne †But the rest of the wordes of Ochozias which he wrought are not these written in the Booke of the wordes of the daies of the kinges of Israel CHAP. II. Eliseus wil not part from Elias 7. Fiftie disciples folow them to Iordan 8. The water is diuided by Elias cloke and they two passe the drie chanel 9. Elias is assumpted in a firie chariote and his duble spirite is geuen to Eliseus 13. Who returning by like miraculous meanes ouer Iordan the disciples receiue and honour him as their religious Superiour 16. They seeke Elias but find him not 19. Eliseus amendeth the waters by casting in salt 23. Boyes are torne by bearâ—s for mocking Eliseus AND it came to passe when our Lord would take vp Elias by a hurle winde into heauen Elias and
sonne of Iosaphat the king of Iuda †He was two and thirtie yeares old when he began to reigne and he reigned eight yeares in Ierusalem †And he walked in the waies of the kinges of Israel as the house of Achab had walked for the daughter of Achab was his wife and he did that which is euil in the sight of our Lord. †But our Lord would not destroy Iuda for Dauid his seruant as he had promised him to geue him a lampe to him and to his children alwaies †In his daies reuolted Edom from being vnder Iuda and made to it self a king †And Ioram came to Seira and al the chariotes with him and he arose in the night and stroke the Idumeans that had beset him and the captaynes of the chariotes and the people fled into their tabernacles †Edom therfore reuolted from being vnder Iuda vntil this day Then Lobna also reuolted at that time †But the rest of the wordes of Ioram and al that he did are not these thinges written in the Booke of the wordes of the kinges of Iuda †And Ioram slept with his fathers and was buried with them in the Citie of Dauid and Ochozias his sonne reigned for him †In the twelfth yeare of Ioram the sonne of Achab the king of Israel reigned Ochozias the sonne of Ioram the king of Iuda †Two and twentie yeares old was Ochozias when he began to reigne and he reigned one yeare in Ierusalem the name of his mother was Athalia the daughter of Amri the king of Israel †And he walked in the waies of the house of Achab and he did that which is euil before our Lord as the house of Achab for he was the sonne in lawe of the house of Achab. †He went also with Ioram the sonne of Achab to fight agaynst Hazael the king of Syria in Ramoth Galaad and the Syrians wounded Ioram †Who returned to be cured in Iezrahel because the Syrians wounded him in Ramoth fighting agaynst Hazael the king of Syria Moreouer Ochozias the sonne of Ioram the king of Iuda went downe to visite Ioram the sonne of Achab into Iezrahel because he was sicke there CHAP. IX Iehu is anointed king of Israel 7. to destroy the house of Athab and Iezabel 14. He presently killeth Ioram king of Israel 27. Likewise Ochozias king of Iuda 30. also Iezabel who is eaten by dogges AND Eliseus the prophete called one of the children of the prophetes and sayd to him Girde thy loynes and take this litle boxe of oyle in thy hand and goe into Ramoth Galaad †And when thou shalt come thither thou shalt see Iehu the sonne of Iosaphat the sonne of Namsi and going in thou shalt rayse him out of the middes of his brethren and shalt bring him into an innter chamber †And holding the litle boxe of oyle thou shalt powre vpon his head and shalt say Thus sayth our Lord I haue anoynted thee king ouer Israel And thou shalt open the doore and flee and shalt not stay there †The yongman therfore the childe of a prophete went into Ramoth Galaad †and entered in thither and behold the captaynes of the armie sate and he sayd I haue a word to thee o prince And Iehu sayd to whom of vs al But he sayd To thee o prince †And he arose and went into the chamber but he powred oyle vpon his head and sayd Thus sayth our Lord the God of Israel I haue anoynted thee king ouer the people of the Lord of Israel †and thou shalt strike the house of Achab thy maister and I wil reuenge the bloud of my seruantes the prophetes and the bloud of al the seruantes of the Lord of the hand of Iezabel †And I wil destroy al the house of Achab and wil kil of Achab him that pisseth agaynst a wal and the shut vp and the meanest in Israel †And I wil make the house of Achab as the house of Ieroboam the sonne of Nabat and as the house of Baasa the sonne of Ahias †Iezabel also the dogges shal eate in the field of Iezrahel neither shal there be anie to burie her And he opened the doore and fled †And Iehu went forth to his maisters seruantes Who said to him Are al thinges wel Why came this madde man to thee Who sayd to them You know the man and what he spake †But they answered It is false but rather doe thou tel vs. Who sayd to them Thus and thus he spake to me and he sayd Thus sayth our Lord I haue anoynted thee king ouer Israel †They therfore made hast and euerie man taking his mantel layd it vnder his feete after the similitude of a iudgement seate they sounded the trumpet and sayd Iehu hath the kingdom †Iehu therfore the sonne of Iosaphat the sonne of Namsi conspired agaynst Ioram Moreouer Ioram had besieged Ramoth Galaad he and al Israel agaynst Hazael the king of Syria †and was returned to be cuted in Iezrael of the woundes for the Syrians had wounded him fighting against Hazael the king of Syria And Iehu sayd If it please you let no man goe forth fugitiue out of the citie leâ—t he goe and tel in Iezrahel †And he mounted and went into Iezrahel for Ioram was sicke there and Ochozias the king of Iuda was come downe to visite Ioram †The watchman therfore that stood vpon the toure of Iezrahel saw the troupe of Iehu coming said I see a troupe And Ioram said Take a Chariote and send to meete them and let him that goeth say Are al thinges wel †He went therfore that was gotten vp into the chariote to meete him and sayd Thus saith the king Are al thinges peaceable And Iehu sayd What hast thou to doe with peace passe and folow me The watchman also told saying The messenger came to them returneth not †He sent also the second chariote of horses and he came to them and said Thus sayth the king Is there peace And Iehu sayd What hast thou to doe with peace passe and folow me †And the watchman told saying He is come as far as they returneth not and it is the pace as it were the pace of Iehu the sonne of Namsi for he goeth amayne †And Ioram sayd Make readie the chariote And they made readie his chariote and Ioram the king of Israel went forth and Ochozias the king of Iuda ech in their chariotes and they went forth to meete Iehu and found him in the field of Naboth the Iezrahelite †And when Ioram had seene Iehu he sayd Is there peace Iehu But he answered What peace The fornications of Iezabel thy mother and her manie sorceries are in their vigour †And Ioram turned his hand and fleing sayd to Ochozias Treason Ochozias †Moreouer Iehu bent his bow with his hand and stroke Ioram betwen the shoulders and the arrow went out through his hart and immediatly he fel in his chariote â€
them forth garmentes †And Iehu going in and Ionadab the sonne of Rechab into the temple of Baal sayd to the worshippers of Baal Search and see leâ—t perhaps there be any with you of the seruantes of the Lord but that there be the seruantes of Baal onlie †They therfore went in to make victimes and holocaustes but Iehu had prepared him without fourescore men and sayd to them Whosoeuer shal escape of these men whom I wil bring into your handes his life shal be for the life of him †And it came to passe when the holo causte was ended Iehu commanded his souldiars and captaynes Goe in and strike them let none escape And the souldiars and captaynes stroke them in the edge of the sword and cast them forth and they went into the citie of the temple of Baal †and brought forth the statue out of Baals temple and burnt it †and brake it in peeces They destroyed also the temple of Baal and made a iakes for it vntil this day †Iehu therfore destroyed Baal out of Israel †but yet from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne he departed not neither forsooke he the golden calues that were in Bethel and Dan. †And our Lord sayd to Iehu Because thou hast diligently done that which was right and that pleased in mine eies and hast done al thinges that were in my hart against the house of Achab thy children shal sitte vpon the throne of Israel to the fourth generation †Moreouer Iehu obserued not to walke in the law of our Lord the God of Israel in al his hart for he departed not from the sinnes of Ieroboam who had made Israel to sinne †In those daies our Lord began to be wearie of Israel and Hazael smote them in al the costes of Israel †from Iordan agaynst the East quarter al the land of Galaad and Gad and Ruben and Manasses from Aroer which is vpon the Torrent Arnon and Galaad and Basan †But the rest of the wordes of Iehu al that he did and his strength are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †And Iehu slept with his fathers and they buried him in Samaria and Ioachaz his sonne reigned for him †And the dayes which Iehu reigned ouer Israel be eight and twentie yeares in Samaria CHAP. XI Athalia killing al the kinges progenie except loas who is saued by his aunt vsurpeth the kingdome 4. But the seuenth yeare Ioiada the high priest crowneth loas king 13. causeth Athalia to be slaine 17. and maketh couenant betwen God the king and the people BVT Athalia the mother of Ochozias seing her sonne dead arose and slew al the kinges seede †But Iosaba king Iorams daughter the sister of Ochozias taking Ioas the sonne of Ochozias stole him out of the middes of the kinges children that were slaine and his nurce out of the bedchamber and hid him from the face of Athalia that he should not be slaine †And he was with her sixe yeares secretly in the house of our Lord. Moreouer Athalia reigned ouer the land †And in the seuenth yeare Ioiada sent and taking the centurions and the souldiars brought them in to him into the temple of our Lord and made a couenant with them and adiuring them in the house of our Lord shewed them the kinges sonne †and commanded them saying This is the thing which you must doe †Let the third part of you goe in on the Sabbath and keepe the watch of the kinges house And let a third part be at the gate Sur let a third part be at the gate behind the dwelling of the shildebearers and you shal keepe the watch of the house of Messa †But let two partes of you al that goe forth on the Sabbath keepe the watch of the house of our Lord about the king †And you shal gard him round about hauing weapons in your hands if anie man shal enter the precinct of the temple let him be slaine and you shal be with the king coming in going out †And the centurions did according to al thinges that Ioiada the priest had commanded them euerie one taking their men that went in on the Sabbath with them that went out in the Sabbath came to Ioiada the priest †Who gaue them the speares the weapons of king Dauid which were in the house of our Lord. †And they stood euerie one hauing their weapons in their hand on the right side of the temple vnto the leaft side of the altar of the temple about the king †And he brought forth the kinges sonne and put vpon him the diademe and the couenant and they made him king and anoynted him and clapping with the hand sayd God saue the king †And Athalia heard the voice of people running and she going in to the multitudes into the temple of our Lord †saw the king standing vpon the tribunal seate according to the maner and the singers and trumpettes nere him and al the people of the land reioysing and sounding the trumpettes and she rent her garmentes and cried A conspiracie a conspiracie †But Ioiada commanded the centurions that were ouer the armie and sayd to them Lead her forth without the precinct of the temple and whosoeuer shal folow her let him be striken with the sword For the priest had sayd Let her not be slaine in the temple of our Lord. †And they layd handes on her and threw her by the way of the entrance of the horses beside the palace and she was slaine there †Ioiada therfore made a couenant betwen our Lord and the king and betwen the people that it should be the people of our Lord and betwen the king and the people †And al the people of the land entered into the temple of Baal and destroyed his altars and his images they brake in peces stoutly Mathan also the priest of Baal they slew before the altar And the priest sette gardes in the house of our Lord. †And he tooke the centurious and the legions of Cerethi and Phelethi and al the people of the land and they brought the king from the house of our Lord and they came by the way of the gate of the shildebearers into the palace and he sate vpon the throne of the kinges †And al the people of the land reioysed and the citie was quiet but Athalia was slaine with the sword in the kinges house †And Ioas was seuen yeares old when he began to reigne CHAP. XII Ioas vvilleth the priestes to repaire vvhat needeth in the temple receiuing al the money offered there 6. vvhich they not performing the high priest prouideth that al is amended 16. the priestes receiuing only the money due to themselues 17. Hazael king of Syria taking Geth and threitning Ierusalem is pacified vvith money 19. Ioas is
traitarously slaine by his seruantes and his sonne Amasias reigneth IN the seuenth yeare of Iehu reigned Ioas and he reigned fourtie yeares in Ierusalem The name of his mother was Sebia of Bersabee †And Ioas did right before our Lord al the daies that Ioiada the priest taught him †But yet the excelses he tooke not away for the people immolated burnt incense in the excelses †And Ioas sayd to the priestes Al the money of the sanctified thinges which is brought into the temple of our Lord by the passengers which is offered for the price of a soule and which of their owne accord and of their owne free hart they bring into the temple of our Lord †let the priestes take it according to their order and maynteine reparations of the house if they shal see any thing that needeth reparation †Therfore vntil the three and twenteth yeare of king Ioas the priestes did not make reparations of the temple †And king Ioas called Ioiada the high priest and the priestes saying to them Why make you not the reparations of the temple Take you therfore money no more according to your order but render it to the reparation of the temple †And the priestes were prohibited to take money anie more of the people and to make the reparations of the temple †And Ioiada the high priest tooke a treasurie and opened a hole in the toppe and sette it by the altar at the right hand of them that goe into the house of our Lord and the priestes that kept the doores did cast into it al the money that was brought to the temple of our Lord. †And when they saw that there was very much money in the treasurie the kinges scribe and the high priest went vp and powred it out and counted the money that was found in the house of our Lord †and they gaue it according to number and measure into their hand which did ouersee the masons of the house of our Lord who bestowed it on carpenters and on masons such as wrought in the house of our Lord †and made reparations and on them that hewed stones and that they should bye trees and stones that were hewed so that the reparation of the house of our Lord was accomplished in al thinges which had neede of cost to vphold the house †But yet there were not made of the same money the watter pottes of the temple of our Lord and the fleshhookes and censars and trumpets and euerie vessel of gold and siluer of the money that was brought into the temple of our Lord. †For it was geuen them that did the worke that the temple of our Lord might be repayred †and there was no account made with those men that receiued the money to distribute it to the craftes men but vpon their fidelitie they bestowed it †But the money for offence the money for sinnes they brought not into the temple of our Lord because it was the priestes †Then Hazael the king of Syria went vp and fought agaynst Geth and tooke it and directed his face to goe vp to Ierusalem †For which cause Ioas the king of Iuda tooke al the sanctified thinges which Iosaphat and Ioram and Ochozias his fathers the kinges of Iuda had consecrated and which him self had offered and al the siluer that could be found in the treasures of the temple of our Lord and in the kinges palace and sent it to Hazael the king of Syria and he retyred from Ierusalem †But the rest of the wordes of Ioas and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †And his seruantes arose and conspired among them selues and stroke Ioas in the house of Mello in the descent of Sella †For Iosachar the sonne of Semaath and Iozabad the sonne of Somer his seruantes stroke him and he died and they buried him with his fathers in the citie of Dauid and Amasias his sonne reigned for him CHAP. XIII Ioachaz King of Israel is afflicted by the Syrians 4. and deliuered 6. Yet destroyeth not idolatrie 8. dieth and his sonne Ioas foloweth his euil steppes â—4 Eliseus being sicke willeth the king to shoote 18. and to strike the earth who striking thrise is told that he shal thrise strike the Syrians 20. Eliseus dieth and a dead men is reuiued touching his bones 22. Ioas recouereth that which the Syrians â—ad taken from Israel IN the three and twenteth yeare of Ioas the sonne of Ochozias the king of Iuda reigned Ioachaz the sonne of Iehu ouer Israel in Samaria seuentene yeares †And he did euil before our Lord and folowed the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne and declined not from them †And the furie of our Lord was wrath agaynst Israel and he deliuered them into the hand of Hazael the king of Syria and into the hand of Benadad the sonne of Hazael alwaies †But Ioachaz besought the face of our Lord and our Lord heard him for he saw the distresse of Israel that the king of Syria had broken them †and our Lord gaue a sauiour to Israel and they were deliuered out of the hand of the king of Syria and the children of Israel dwelt in their tabernacles as yesterday and the day before †But yet they departed not from the sinnes of Ieroboam who made Israel to sinne but they walked in them for the grone also remayned in Samaria †And there were leaft to Ioachaz of the people but fiftie horsemen and ten chariotes and ten thousand footmen for the king of Syria had slaine them and had brought them as dust by threshing in the barne floore †But the rest of the wordes of Ioachaz and al that he did and his strength are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Ioachaz slept with his fathers they buried him in Samaria and Ioas his sonne reigned for him †In the seuen and thirteth yeare of Ioas the king of Iuda reigned Ioas the sonne of Ioachaz ouer Israel in Samaria sixtene yeares †and he did that which is euil in the sight of our Lord he declined not from al the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne but he walked in them †But the rest of the wordes of Ioas and al that he did and his strength how he fought agaynst Amasias the king of Iuda are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †And Ioas slept with his fathers but Ieroboam sate vpon his throne Moreouer Ioas was buried in Samaria with the kinges of Israel †And Eliseus was sicke of an infirmitie wherof also he died and Ioas the king of Israel went downe to him and wept before him and sayd My father my father the chariote of Israel and the
garder therof †And Eliseus sayd to him fetch a bow and arrowes And when he had brought him a bow and arrowes †he sayd to the king of Israel Put thy hand vpon the bow And when he had put his hand Eliseus put his handes ouer the kinges handes †and sayd Open the east window And when he had opened it Eliseus sayd Shote an arrow And he shot And Eliseus sayd The arrow of the saluation of our Lord and the arrow of saluation agaynst Syria and thou shalt strike Syria in Aphec til thou consume it †And he sayd Take vp the arrowes Who when he had taken them agayne he sayd to him Strike the earth with a iauelin And when he had striken three times and stood stil †the man of God was angrie with him sayd If thou hadst striken fiue or six or seuen times thou hadst striken Syria euen to destruction but now three times shalt thou strike it †Eliseus therfore died and they buried him And the rouers of Moab came into the land the same yeare †And certayne persons burying a man saw the rouers and threw the bodie in the sepulchre of Eliseus Which when it had touched the bones of Eliseus the man reuiued and stood vpon his feete †Hazael therfore the king of Syria afflicted Israel al the daies of Ioachaz †and our Lord had mercie on them and returned to them for his couenant which he had with Abraham and Isaac and Iacob and he would not destroy them nor vtterly cast them away vntil this present time †And Hazael the king of Syria died and Benadad his sonne reigned for him †Moreouer Ioas the sonne of Ioachaz tooke the cities out of the hand of Benadad the sonne of Hazael which he had taken out of the hand of Ioachaz his father by the right of warre three times did Ioas strike him and he deliuered the cities to Israel CHAP. XIIII Amasias king of Iudakilleth those that had slaine his father 7. and striketh Edom. 8. Prouoking Ioas king of Israel to warre receiueth a contemtible answer 11. prouoking againe is beaten in battle and Ierusalem is ransact 15. Ioas dieth and his sonne Ieroboam foloweth the bad steppes of the first Ieroboam yet recouereth manie places lost before and dying his sonne Zacharias reigneth IN the second yeare of Ioas the sonne of Ioachaz the king of Israel reigned Amasias the sonne of Ioas the king of Iuda †Fiue and twentie yeares old was he when he began to reigne and nine and twentie yeares he reigned in Ierusalem the name of his mother was Ioadan of Ierusalem †And he did right before our Lord but yet not as Dauid his father He did according to al thinges which Ioas his father did †but this onlie that he tooke not away the excelses for yet the people immolated and burnt incense in the excelses †And when he obtayned the kingdom he smote his seruantes which had slaine the king his father †but their children that killed him he did not put to death according to that which is written in the booke of the law of Moyses as our Lord commanded saying The fathers shal not die for the children neither shal the children die for the fathers but euerie one shal die in his owne sinne †He smote Edom in the Vail of Salt pittes ten thousand and tooke the rocke in battel and called the name therof Iectehel vntil this present daye †Then Amasias sent messengers to Ioas the sonne of Ioachaz the sonne of Iehu the king of Israel saying Come let vs see one an other †And Ioas the king of Israel sent agayne to Amasias the king of Iuda saying A thistle of Libanus sent to a cedar tree which is in Libanus saying Geue thy daughter to my sonne to wife And the beastes of the forest that are in Libanus passed and trode the thistle †Thou striking hast preuayled ouer Edom and thy hart hath puffed thee vp be content with the glorie and sit in thy house Why prouokest thou euil that thou mayst fal and Iuda with thee †And Amasias agreed not And Ioas the king of Israel went vp and they saw eche other he and Amasias the king of Iuda in Bethsames a towne of Iuda †And Iuda was strooken before Israel and euerie man fled into their tabernacles †But Ioas the king of Israel did take Amasias the king of Iuda the sonne of Ioas the sonne of Ochozias in Bethsames and brought him into Ierusalem and he brake downe the wal of Ierusalem from the gate of Ephraim vnto the gate of the corner fowre hundred cubites †And he tooke al the gold and siluer and al the vessel that were found in the house of our Lord and in the kinges treasures and hostages and returned into Samaria †But the rest of the wordes of Ioas which he did and his strength wherwith he fought against Amasias the king of Iuda are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Ioas slept with his fathers and was buried in Samaria with the kinges of Israel Ieroboam his sonne reigned for him †And Amasias the sonne of Ioas the king of Iuda liued after that Ioas the sonne of Ioachaz the king of Israel was dead fifetene yeares †But the rest of the wordes of Amasias are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †And there was a conspiracie made against him in Ierusalem but he fled into Lachis And they sent after him into Lachis and killed him there †And they caried him away vpon horses and he was buried in Ierusalem with his fathers in the Citie of Dauid †And al the people of Iuda tooke Azarias sixtene yeares old and made him king for his father Amasias †He built Aelath and restored it to Iuda after that the king slept with his fathers †In the fiftenth yeare of Amasias the sonne of Ioas the king of Iuda reigned Ieroboam the sonne of Ioas the king of Israel in Samaria one and fourtie yeares †and he did that which is euil before our Lord. He departed not from al the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †He restored the borders of Israel from the entrance of Emath vnto the Sea of the wildernesse according to the word of our Lord the God of Israel which he spake by his seruaÌ„t Ionas the sonne of Amathi the prophete who was of Geth which is in Opher †For our Lord saw the afliction of Israel exceding bitter and that they were consumed vnto the imprisoned meanest persons and that there was none to helpe Israel †Neither did our Lord determine that he would destroy the name of Israel from vnder heauen but he sâ—ued them in the hand of Ieroboam the sonne of Ioas. †But the rest of the wordes of Ieroboam and al that
he did and his strength wherwith he fought and how he restored Damascus and Emath to Iuda in Israel are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Ieroboam slept with his fathers the kinges of Israel and Zacharias his sonne reigned for him CHAP. XV. Azarias beginneth wel 4. afterward for offering incense on the altar 2 Paralip 26. is strooken with leprosie cast out of the temple and from conuersation weth the people his sonne Ioathan ruling the kingdom 8. Sellum killeth Zacharias king of Israel and reigneth in his place 14. After one moneth Manahem killeth Sellum reigneth also Wickedly 19. Maketh league With the Syrians 22. dieth and his sonne Phaceia reigneth 25. Phacee killeth him and reigneth 29. The Assyrians spoyle the countrie and carie away manie captiues 30. Osee killeth Phacee and reigneth 32. In the meane time Ioathan regning in Iuda is infested With enemies 38. dieth and his sonne Achaz reigneth IN the seuen and twenteth yeare of Ieroboam the king of Israel reigned Azarias the sonne of Amasias the king of Iuda †He was sixtene yeares old when he began to reigne and two and fiftie yeares he reigned in Ierusalem the name of his mother was Iechelia of Ierusalem †And he did that which was liked before our Lord according to al thinges that his father Amasias did †But the excelses he destroyed not as yet the people sacrificed and burnt incense in the excelses †And our Lord stroke the king and he was a leper vntil the day of his death and he dwelt in a free house a part but Ioathan the kinges sonne gouerned the palace and iudged the people of the land †But the rest of the wordes of Azarias and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †And Azarias slept with his fathers and they buried him with his ancetors in the citie of Dauid and Ioathan his sonne reigned for him †In the eight and thirteth yeare of Azarias the king of Iuda reigned Zacharias the sonne of Ieroboam ouer Israel in Samaria sixe monethes †and he did that which is euil before our Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †And Sellum the sonne of Iabes conspired against him and smote him openly killed him and reigned for him †But the rest of the wordes of Zacharias are not these writen in the Booke of the wordes of the dayes of the kinges of Israel †This is the word of our Lord which he spake to Iehu saying Thy children shal sit vnto the fourth generation vpon the throne of Israel And so it came to passe †Sellum the sone of Iabes reigned the nine and thirteth yeare of Azarias the king of Iuda and reigned one moneth in Samaria †And Manahem the sonne of Gadi went vp from Thersa and he came into Samaria and smote Sellum the sonne of Iabes in Samaria and slew him reigned for him †But the rest of the wordes of Sellum his conspiracie wherwith he wrought treason are not these thinges written in the Booke of the wordes of the dayes of the kinges of Israel †Then Manahem stroke Thapsa and al that were in it and the borders therof from Thersa for they would not open vnâ—o him and he slew al wemen therof that were withchilde and ripped them †In the nine and thirteth yeare of Azarias the king of Iuda reigned Manahem the sonne of Gadi ouer Israel ten yeares in Samaria †And he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne al his dayes †Phul also the king of the Assyrians came into the land and Manahem gaue to Phul a thousand ralentes of siluer that he should ayde him establish his kingdom †And Manahem put a taxe of siluer vpon Israel on them that were mightie and riche to geue the king of the Assyrians fiftie sicles of siluer euerie man and the king of the Assyrians returned and taried not in the land †But the rest of the wordes of Manahem and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Manahem slept with his fathers and Phaceia his sonne reigned for him †In the fifteth yeare of Azarias the king of Inda reigned Phaceia the sonne of Manahem ouer Israel in Samria two yeares †and he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †And Phacee the sonne of Romelia his captaine conspired against him and stoke him in Samaria in the towre of the kinges house beside Argob and beside Arie and with him fiftie men of the children of the Galaadites and he slewe him and reigned for him †But the rest of the wordes of Phaceia al that he did are not these things written in the Booke of the wordes of the daies of the kings of Israel †In the two and fifteth yeares of Azarias the king of Iuda reigned Phacee the sonne Romelia ouer Israel in Samaria twentie yeares †And he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †In the daies of Phacee the king of Israel came Theglath phalasar the king of Assur tooke Aion and Abel the house of Maachat and Ianoe and Cedes and Asor and Galaad and Galilee and al the land of Nepthali and transported them vnto the Assyrians †And Osee the sonne of Ela conspired and lay in wayte against Phacee the sonne of Romelia and stroke him and slew him and he reigned for him the twentith yeare of Ioatham the sonne of Ozias †But the rest of the wordes of Phacee and al that he did are not these things written in the Booke of the wordes of the dayes of the kings of Israel †In the second yeare of Phacee the sonne of Romelia the king of Israel reigned Ioatham the sonne of Ozias the king of Iuda †Fiue and twentie yeares old was he when he began to reigne and sixtene yeares he reigned in Ierusalem the name of his mother was Ierusa the daughter of Sadoc †And he did that which was liked before our Lord according to al things which Ozias his father had done did he worke †Howbeit the excelses he tooke not away as yet the people immolated and burnt incense in the excelses he built the highest gate of the house of our Lord. †But the rest of the wordes of Ioatham and al that he did are not these things written in the Booke of the words of the dayes of the kings of Iuda †In those dayes
our Lord began to send into Iuda Rasin the king of Syria and Phacee the sonne of Romelia †And Ioatham slept with his fathers and was buried with them in the citie of Dauid his father and Achaz his sonne reigned for him CHAP. XVI Achaz king of Iuda besides other idolatrie sacrificeth his owne sonne to idoles 5 The kinges of Israel and Syria besiegeing Ierusalem the Assyrians are hyred to releue it 10. Achaz causeth Vrias to make an altar like to one in Damascus 14. in place of Gods altar 17. remoueth diuers other things perteyning to diuine seruice 19. dieth and his sonne Ezechias reigneth IN the seuenteth yeare of Phacee the sonne of Romelia reigned Achaz the sonne of Ioatham king of Iuda †Twentie yeares old was Achaz when he began to reigne and he reigned sixtene yeares in Ierusalem he did not that which was pleasing in the sight of our Lord his God as Dauid his father †But he walked in the way of the kings of Israel moreouer also he consecrated his sonne making him passe through fire according to the idols of the Gentils which our Lord destroyed before the children of Israel †He immolated also victimes and burnt incense in the excelses and on the hilles and vnder euery tree full of greene leaues †Then went vp Rasin the king of Syria and Phacee the sonne of Romelia the king of Israel into Ierusalem to fight when they besieged Achaz they were not able to ouercome him †At that time Rasin the king of Syria restored Aila to Syria and threw out the Iewes out of Aila and the Idumeians came into Aila and dwelt there vnto this day †And Achaz sent messengers to Theglathphalasar the king of the Assyrians saying I am thy seruant and thy sonne come vp and saue me out of the hand of the king of Syria and from the hand of the king of Israel which are risen together against me †And when he had gathered together the siluer and gold that could be founde in the house of our Lord and in the kings treasures he sent giftes to the king of the Assyrians †Who also agreed to his wil for the king of the Assyrians went vp into Damascus and wasted it and he transferred the inhabitants therof to Cyrene but Rasin he slew †And king Achaz went forth to meete Theglathphalasar the king of the Assyrians into Damascus and when he had seene the altar of Damascus king Achaz sent to Vrias the priest a paterne of it and a similitude according to al the worke therof †And Vrias the priest built an altar according to al things which king Achaz had commanded from Damascus so did the priest Vrias whilest king Achaz came from Damascus †And when the king was come from Damascus he saw the altar and worshipped it and went vp and immolated holocaustes and his sacrifice †and offered libamentes and powred the bloud of the pacifiques which he had offered vpon the altar †Moreouer the altar of brasse that was before our lord he remoued from the face of the temple and from the place of the altar and from the place of the temple of our Lord and he sett it at the side of the altar toward the North. †King Achaz also comanded Vrias the priest saying Vpon the greater altar offer the morning holocaust and the euening sacrifice and the kings holocaust and his sacrifice and the holocaust of the whole people of the land and their sacrifices and their libamentes and al the bloud of the holocaust and al the bloud of the victime thou shalt powre out vpon it but the altar of brasse shal be prepared readie at my pleasure †Vrias therfore the priest did according to al things which king Achaz had commanded him †And king Achaz tooke the engrauen feete and the lauatorie that was vpon them and he tooke downe the sea from the oxen of brasse that held it vp and put it vpon the pauement paued with stone †The Musach also of the Sabbath which he had built in the temple and the entrie of the king outward he turned into the temple of our Lord because of the king of the Assyrians †But the rest of the wordes of Achaz which he did are not these writen in the Booke of the wordes of the dayes of the kinges of Iuda †And Achaz slept with his fathers and was buried with them in the citie of Dauid and Ezechias his sonne reigned for him CHAP. XVII Salmanazar king of Assyrians maketh Osee king of Israel tributarie and perceuing his endeuour to be deliuered therof imprisoneth him after three yeares siege taketh Samaria and carieth the people captiue into Assiria 7. Al which God permitteth for diuers great sinnes here recited 25. The new inhabitantes of the countrie not knowing God are deuoured by lions VVherupon a true priest is sent to instruct them 29. but they lerning the rites of true religion do mixt the same with idolatrie IN the twelfth yeare of Achaz king of Iuda reigned Osee the sonne of Ela in Samaria ouer Israel nine yeares †And he did euil before our Lord but not as the kinges of Israel that had bene before him †Against him came vp Salmanasar king of the Assyrians and Osee was made seruant to him and payd him tributes †And when the king of the Assyrians had found that Osee endeuoring to rebel had sent messengers to Sua the king of Aegypt that he might not pay tributes to the king of the Assyrians as euery yeare he was accustomed he besieged him and cast him blound into prison †And he ranged through al the land and going vp to Samaria he besieged it three yeares †And in the ninth yeare of Osee the king of Assyrians tooke Samaria and transferred Israel vnto the Assyrians and he put them in Hala and in Habor beside the riuer of Gozan in the cities of the Medes †For it came to passe when the children of Israel had sinned to our Lord their God which brought them out of the land of Aegypt and out of the hand of Pharao the king of Aegypt they worshipped strange goddes †And they walked according to the rite of the Gentiles which our Lord had consumed in the sight of the children of Israel and of the kings of Israel because they had done in like maner †And the children of Israel offended our Lord their God with wordes not right built them excelses in al their cities from the Towre of watchmen vnto the fensed citie †And they made them statues groues on euerie high hil and vnder euerie thicke woddie tree †and burnt there incense vpon the altars after the maner of the Gentiles which our Lord remoued from their face and they did wicked things prouoking our Lord. †And they worshipped the filthes wherof our Lord commanded them that thou should not doe this thing †And our Lord testified in Israel and in Iuda by the hand of
his sore he was cured †And Ezechias had sayd to Isaie What signe shal there be that our Lord wil heale me and that I shal goe vp the third day to the temple of our Lord †To whom Isaie sayd This shal be the signe from our Lord that our lord wil doe the word which he hath spoken Wilt thou that the shadow goe forward ten lines or that it goe backe soe many degrees †And Ezechias sayd It is an easie matter for the shadow to goe forward ten lines neither wil I that this be done but that it returne back ten degrees †Isaie therfore the prophet inuocated our Lord and brought backe the shadow by the lines by the which it was now gone downe in the dial of Achaz backward ten degrees †In that time Berodach Baladan the sonne of Baladan the king of the Babilonians sent letters and giftes to Ezechias for he had heard that Ezechias had bene sicke †And Ezechias reioysed in their coming and he shewed them the house of aromatical spices and gold and siluer and diuerse precious odours oyntementes also and the house of his vessels and al that he had in his treasures There was not any thing which Ezechias shewed them not in his house and in al his powere †And Isaie the prophete came to king Ezechias and sayd to him What sayd these men or from whence came they to thee To whom Ezechias said From a far countrie they came to me out of Babylon †But he answered What saw they in thy house Ezechias sayd They saw al things whatsoeuer are in my house there is nothing that I haue not shewed them in my treasures †Isaie therfore said to Ezechias heare the word of our Lord †Behold the daies shal come al things shal be taken away that are in thy house and that thy fathers haue layd vp vntil this day into Babylon there shal not anie thing remayne sayth our Lord. †Yea of the children also that come forth of thee whom thou shalt beget shal be taken away and they shal be eunuches in the palace of the king of Babylon †Ezechias said to Isaie The word of our Lord which thou hast spoken is good be there peace and truth in my daies †But the rest of the wordes of Ezechias and al his strength and how he made a poole and a conduite and brought waters in to the citie are not these things writen in the Booke of the wordes of the daies of the kinges of Iuda †And Ezechias slept with his fathers and Manasses his sonne reigned for him CHAP. XXI For the enormious impietie of Manasses 10. God threatneth destruction of the kingdom 16. He spilleth innocent bloud 18. dieth and his senne Amon reigneth also wickedly 23. is slaine by his seruantes and his sonne Iosias reigneth TWELVE yeares old was Manasses when he began to reigne he reigned fiue and fiftie yeares in Ierusalem the name of his mother was haphsiba †And he did euil in the sight of our Lord acording to the idols of the Nations which our Lord destroyed from the face of the children of Israel †And he was turned and built the excelses which Ezechias his father had destroyed and he sette vp altars to Baal and made groues as Achab the king of Israel had done and he adored al the host of heauen and worshipped it †And he built altars in the house of our Lord of the which our Lord sayd In Ierusalem I wil put my name †And he built altars to al the host of heauen in the two courtes of the temple of our Lord. †And he made his sonne pasâ—e through fyre and he vsed sooth saying and obserued diuinations and made pithones and multiplied inchanters to doe euil before our Lord and to prouoke him †He sette also the idol of the groue which he had made in the temple of our Lord concerning the which our Lord spake to Dauid and to Salomon his sonne In this temple and in Ierusalem which I haue chosen out of al the tribes of Israel I wil put my name for euer †And I wil noe more make the foote of Israel to be moued out of the land which I gaue to their fathers yet so if in worke they shal keepe al things that I haue commanded them al the law which my seruantes Moyses commanded them †But they heard not but were seduced by Manasses to doe euil aboue the Nations which our Lord destroyed before the face of the children of Israel †And our Lord spake in the hand of his seruantes the prophetes saying †Because Manasses the king of Iuda hath done these most wicked abominations passing al thinges that the Amorrheites did before him and hath made Iuda also to sinne in his filthes †therfore thus sayth our Lord the God of Israel Behold I wil bring in euils vpon Ierusalem and Iuda that whosoeuer shal heare it both his eares shal tingle †And I wil stretch out vpon Ierusalem the corde of Samaria and the weight of the house of Achab and I wil wipe out Ierusalem as tables are wont to be wiped out and wyping out I wil turne it and draw often the pencil vpon the face therof †But I wil leaue remnantes of mine inheritance and wil deliuer them into the handes of their enemies and they shal be vnto waste and vnto spoile to al their aduersaries †because they haue done euil before me and haue continewed prouoking me from the day that their fathers came out of Aegypt vntil this day †Moreouer Manasses shed also innocent bloud exceding much til he filled Ierusalem euen to the mouth beside his sinnes wherin he made Iuda to sinne to doe euil before our Lord. †But the rest of the wordes of Manasses and al that he did and his sinne which he sinned are not these thinges written in the Booke of the wordes of the dayes of the kinges of Iuda †And Manasses slept with his fathers and was buried in the garden of his house in the garden of Oza and Amon his sonne reigned for him †Two and twentie yeares old was Amon when he began to reigne two yeares also he reigned in Ierusalem the name of his mother was Messalemeth the daughter of Ieteba †And he did euil in the sight of our Lord as Manasses his father had done †And he walked in al the way by the which his father had walked and he serued the filthes which his father had serued and he adored them †and forsooke our Lord the God of his fathers and walked not in the way of our Lord. †And his seruantes lay in wayte agaynst him and slewe the king in his house †But the people of the land stroke al them that had conspired agaynst king Amon and made Iosias his sonne their king for him †But the rest of the wordes of Amon which he did are not these writen in the Booke of the
wordes of the dayes of the kinges of Iuda †And they buried him in his sepulchre in the garden of Oza and Iosias his sonne reigned for him CHAP. XXII Iosias repayreth the temple and Diuine seruice 8. The booke of law is found 11. wherupon they consult our Lord 15. and are foretold that much euil shal fal vpon them 18. but the good king shal dye in peace EIGHT yeares old was Iosias when he began to reigne he reigned one and thirtie yeares in Ierusalem the name of his mother was Idida the daughter of Hadaia of Besecath †And he did that which was liked before our Lord and walked in al the waies of Dauid his father he declined not to the right hand or to the lefte †And in the eightenth yeare of king Iosias the king sent Saphan the sonne of Aslia the sonne of Messulam the scribe of the temple of our Lord saying to him †Goe to Helcias the high priest that the money may be gathered into a summe which hath beene brought into the temple of our Lord which the porters of the temple haue gathered of the people †and let it be geuen to the workemen by the ouerseers of the house of our Lord who also shal destribute it to them that worke in the temple of our Lord to make the reparations of the temple †that is to the carpenters and masons and to them that mend broken places and that timber may be bought and stones out of the quarries to repayre the temple of our Lord. †Yet let not the money which they receiue be accounted to them but let them haue it in their powre and vpon their fidelitie †And Helcias the highe priest sayd to Saphan the scribe I haue found the Booke of the law in the house of our Lord and Helcias gaue the volume to Saphan who also did reade it †Saphan also the scribe came to the king and reported vnto him that which he had commanded and sayd Thy seruantes haue gathered into a summe the money which is found in the house of our Lord and they haue geuen it to be destributed to the workemen by the ouerseers of the workes of the temple of our Lord. †Saphan also the scribe told the king saying Helcias the priest hath geuen me a Booke Which when Saphan had read before the king †and the king had heard the wordes of the law of our Lord he rent his garmentes †And he willed Helcias the priest and Ahicam the sonne of Saphan and Achobor the sonne of Micha and Saphan the Scribe and Asaia the kinges seruant saying †Goe and consult our Lord for me and for the people and for al Iuda concerning the wordes of this volume which is found for the great wrath of our Lord is kindled agaynst vs because our fathers haue not heard the wordes of this Booke to doe al that is writen for vs. †Helcias therfore the priest and Ahicam and Achabor and Saphan and Asaia went to Holda a prophetesse the wife of Sellum the sonne of Thecua the sonne of Araas keeper of the garmentes who dwelt in Ierusalem in the second and they spake to her †And she answered them Thus sayth our Lord the God of Israel Tel the man that sent you to me †Thus sayth our Lord Behold I wil bring euils vpon this place and vpon the inhabitantes therof al the wordes of the law which the king of Iuda hath read †because they haue forsaken me and haue sacrificed to strange goddes prouoking me in al the workes of their handes and my indignation shal be kindled in this place and shal not be quenched †But to the king of Iuda that sent you to consult our lord thus you shal say Thus sayth our Lord the God of Israel For that thou hast heard the wordes of the volume †and thy hart is striken with feare and thou art humbled before the Lord hearing the wordes agaynst this place and the inhabitantes therof to witte that they should become a wonder and a curse and hast rent thy garmentes and wept before me and I haue heard it sayth our Lord †therfore I wil gather thee to thy fathers and thou shalt be gathered to thy sepulchre in peace that thy eies may not see al the euils which I wil bring in vpon this place CHAP. XXIII Iosias reading the law before the people they al promise to serue God 4. Al thinges belonging to Idolatrie are cast forth of the temple 8. and other places of Iuda 15. He also destroyeth the altar in Bethel not remouing the bones of a prophet 19. and other altares in Samaria killeth the false priestes 21. And maketh a notorious great Pasch 26. Yet God threatneth the captiuitie of Iuda for their sinnes 29. Iosias is slaine in battle by the king of Aegypt and his sonne Ioachaz reigneth VVho after three monethes is deposed by the king of Aegypt and his brother Eliacim henceforth called Ioakim made king AND they reported to the king that which she had sayd Who sent and al the ancientes of Iuda and Ierusalem were assembled to him †And the king went vp to the temple of our Lord and al the men of Iuda and al that dwelt in Ierusalem with him priestes and prophetes and al the people from litle to great and in hearing of al he read al the wordes of the Booke of the couenant which was found in the house of our Lord. †And the king stood vpon the steppe and made a couenant with our Lord to walke after our Lord kepe his preceptes and testimonies and ceremonies with al their hart and with al their soule and to performe the wordes of this couenant which were writen in that booke the people agreed to the couenant †And the king willed Helcias the high priest the priestes of the second order al the porters that they should cast out of the temple of our Lord al the vessels that had bene made to Baal and in the groue and to al the host of heauen he burnt them without Ierusalem in the Valley cedron and caried the dust of them into Bethel †And he destroyed the Southsayers which the kinges of Iuda had appointed to sacrifice in the excelses in the cities of Iuda and round about Ierusalem and them that burnt incense to Baal and to the Sunne and to the Moone and to the twelue signes and to al the host of heauen †And he caused the groue to be caried forth out of the house of our Lord without Ierusalem in the Valley cedron he burnt it there and brought it into dust and threw it vpon the sepulchres of the common people †He destroyed also the litle houses of the effeminates which were in the house of our Lord for the which the wemen woue as it were litle houses of the groue †And he gathered together al the priestes of the cities of Iuda and he contaminated the excelses where
the priestes did sacrifice from Gabaa vnto Bersabee and he destroyed the altars of the gates in the entrance of the doore of Iosue chief of the citie which was on the left hand of the gate of the citie †Howbeit the priestes of the excelses went not vp to the altar of our Lord in Ierusalem but only they did eate azimes in the middes of their brethren †He contaminated also Topheth which is in the Valley of the sonne of Ennom that no man should consecrate his sonne or daughter by fyre to Moloch †He tooke away also the horses which the kinges of Iuda had geuen to the Sunne in the entrance of the temple of our Lord beside the chamber of Nathanmelech the eunuch who was in Pharurim and the chariotes of the Sunne he burnt with fire †The altars also that were vpon the roofes of the vpper chamber of Achaz which the kinges of Iuda had made and the altars which Manasses had made in the two courtes of the temple of our Lord the king destroyed and he ranne from thence and sprinkled the ashes of them into the Torrent cedron †The excelses also that were in Ierusalem on the right side of the Mount of offence which Salomon the king of Israel had built to Astaroth the idol of the Sidonians and to Chamos the scandal of Moab and to Melchom the abomination of the children of Ammon the king destroyed †And he brake in peces the statues and cut downe the groues and he filled their places with the bones of dead men †Moreouer the altar also that was in Bethel and the excelse which Ieroboam the sonne of Nabat had made who made Israel to sinne and that altar and excelse he destroyed and burnt and brake into powder and the groue also he burnt †And Iosias turning saw there sepulchres that were in the mount and he sent and tooke the bones out of the sepulchres and burnt them vpon the altar and polluted it according to the word of our Lord which the man of God spake who had foretold these thinges †And he sayd What title is that which I see And the citizens of that citie answered It is the sepulchre of the man of God which came from Iuda and foretold these thinges which thou hast done vpon the altar of Bethel †And he sayd Let him alone let no man moue his bones And his bones remayned vntouched with the bones of the prophet that came out of Samaria †Moreouer al the temples of the excelses which were in the cities of Samaria which the kinges of Israel had made to prouoke our Lord Iosias tooke away and he did to them according to al the workes which he had done in Bethel †And he slew al the priestes of the excelses that were there vpon the altars and he burnt mens bones vpon them turned into Ierusalem †And he commanded al the people saying Make a Phase to our Lord your God according as it is writen in the booke of this couenant †For there was not such a Phase made from the daies of the Iudges which iudged Israel and of al the daies of the kinges of Israel and of the kinges of Iuda †as in the eightenth yeare of king Iosias this Phase was made to our Lord in Ierusalem †Yea and the Pythones and Southsayers and the images of idols and the filthes and the abominations that had bene in the land of Iuda and Ierusalem Iosias tooke away that he might establish the wordes of the law that were writen in the Booke which Helcias the priest found in the temple of our Lord. †There was no king before him like to him that returned to our Lord in al his hart in al his soule and in al his powre according to al the law of Moyses neither after him did there arise the like to him †But yet our Lord was not auerted from the wrath of his great furie wherwith his furie was wrath agaynst Iuda for the prouocations wherwith Manasses had prouoked him †Our Lord therfore sayd Iuda also wil I take away from my face as I haue taken away Israel and I wil reiect this citie which I chose Ierusalem and the house wherof I sayd My name shal be there †But the rest of the wordes of Iosias and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †In his dayes came vp Pharao Nechao the king of Aegypt agaynst the king of Assyrians to the riuer Euphrates and Iosias the king went to meete him and was slaine in Mageddo when he had seene him †And his seruantes caried him dead from Mageddo they brought him into Ierusalem and buried him in his sepulchre And the people of the land tooke Ioachaz the sonne of Iosias and they anoynted him and made him king for his father †Three and twentie yeares old was Ioachaz when he began to reigne and he reigned three 〈…〉 in Ierusalem the name of his mother was A 〈…〉 the daughter of Ieremie of Lobna †And he did euil before our Lord according to al thinges which his fathers had done †And Pharao Nechao bound him in Rebla which is in the land Emath that he should not reigne in Ierusalem and he lette a penaltie vpon the land an hundred talentes of siluer and a talent of gold †And Pharao Nechao made Eliacim king the sonne of Iosias for Iosias his father and turned his name Ioakim Moreouer he tooke Ioachaz and brought him into Aegypt and he died there †And Ioakim gaue the siluer and the gold to Pharao when he had taxed the land vpon euerie man that it might be payd according to the precept of Pharao and he exacted of euerie man according to his abilitie as wel siluer as gold of the people of the land to geue vnto Pharao Nechao †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem the name of his mother was zebida the daughter of Phadaia of Ruma †And he did euil before our Lord according to al thinges which his fathers had done CHAP. XXIIII Ioakim serueth the king of Babylon three yeares 2. Manie rouers infest his countrie 5. He dieth and his sonne Ioachim reigneth 10. The king of Babylon carieth king Ioachim and al the chief persones and treasures into Babylon 17. appointing Matthanias whom he nameth Sedecias king of Iuda 20. VVho reuolâ—eth from the king of Babylon IN his daies came vp Nabuchodonosor the king of Babylon and Ioakim was made his seruant three yeares and he rebelled agaynst him againe †And our Lord senr in vpon him the rouers of the Chaldees and the rouers of Syria and the rouers of Moab the rouers of the children of Ammon and he sent them into Iuda to destroy it according to the word of our Lord which he had spoken by his seruantes
the prophetes †And this by the word of our Lord was done against Iuda to take it away before him for al the sinnes of Manasses which he did †and for the innocent bloud that he had shed filled Ierusalem with the bloud of innocentes for this thing God would not be made propitious †But the rest of the wordes of Ioakim and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda And Ioakim slept with his fathers †and Ioachin his sonne reigned for him †And the king of Aegypt added no more to come out of his countrie for the king of Babylon had taken al that had beene the kinges of Aegypt from the riuer of Aegypt vnto the riuer Euphrates †Eightene yeares old was Ioachin when he began to reigne and he reigned three monethes in Ierusalem the name of his mother was Nohesta the daughter of Elnathan of Ierusalem †And he did euil before our Lord according to al thinges which his father had done †At that time came vp the seruantes of Nabuchodonosor the king of Babylon into Ierusalem and the citie was compassed with fortes †And Nabuchodonosor the king of Babylon came to the citie with his seruantes to assault it †And Ioachin the king of Iuda went forth to the king of Babylon he and his mother and his seruantes and his nobles and his eunuches and the king of Babylon receiued him the eight yeare of his reigne †And he brought forth from thence al the treasures of the house of our Lord and the treasures of the kinges house and he cut in peces al the golden vessel which Salomon the king of Israel had made in the temple of our Lord according to the word of our Lord. †And he transported al Ierusalem and al the princes and al the strong men of the armie ten thousand into captiuitie and euerie artificer and incloser and nothing was left sauing the poore sorte of the people of the land †He transported also Ioachin into Babylon and the kinges mother and the kinges wiues and his eunuches and the iudges of the land he led into captiuitie from Ierusalem into Babylon †And al the strong men seuen thousand and the artificers and inclosers a thousand al valiant men and warries and the king of Babylon led them captiues into Babylon †And he appointed Matthanias his vncle for him and called his name Sedecias †One and twentie yeares old was Sedecias when he began to reigne and he reigned eleuen yeares in Ierusalem the name of his mother was Amital the daughter of Ieremie of Lobna †And he did euil before our Lord according to al thinges which Ioakim had done †For our Lord was wrath against Ierusalem and against Iuda til he cast them away from his sace and Sedecias reuolted from the king of Babylon CHAP. XXV Nabuchodonosor king of Babylon beseiging Ierusalem two yeares the souldiars pressed with famine flee away King Sedecias also fleeth 5. is taken and brought before Nabuchodonosor 7. Al his sonnes are slaine in his sight his eyes are put out and he is caried into Babylon the Temple the kinges palace and other houses burned the walles destroyed the people caried captiue 12. except poore husbandmen 13. Al vessel of brasse siluer and gold broken and transported 18. Saraias high priest and other principal men are slaine 22. Godolias made gouernernour 25. is slaine by Ismael 27. Ioachin is deliuered from prison and exalted by a new king of Babylon AND it came to passe in the ninthe yeare of his reigne the tenth moneth the tenth day of the moneth came Nabuchodonosor the king of Babylon himselfe and al his armie vnto Ierusalem and they besette it and built rampires rond about it †And the citie was shut vp trenched about vntil the eleuenth yeare of king Sedecias †the ninth day of the moneth and there was a sore famine in the citie neither was there bread for the people of the land †And a breach was made into the citie and al the men of warre fled in the night by the way of the gate which is betwen the duble wal toward the kinges garden moreouer the Chaldees besieged the citie round about Sedecias therfore fled by the way that leadeth to the champayne of the wildernes †And the armie of the Chaldees pursewed the king and ouertooke him in the plaine of Iericho and al the warriers that were with him were dispersed and forsooke him †They therfore hauing taken the king brought him to the king of Babylon into Reblatha who spake iudgement with him †And he slewe the sonnes of Sedecias before his face and he put out his eies and bound him with cheynes and brought him into Babylon †The fifth moneth the seuenth day of the moneth that is the ninetenth yeare of the king of Babylon came Nabuzardan the General of the armie the seruant of the king of Babylon into Ierusalem †And he burnt the house of our Lord the kings house and the houses of Ierusalem euerie house he burnt with fyre †And al the armie of the Chaldees which was with the General of the souldiars destroyed the walles of Ierusalem round about †And Nabuzardan the General of the armie transported the remnant of the people that remained in the citie and the fugitiues that were fled to the king of Babylon and the rest of the comon people †And of the poore of the land he leift dressers of vineyardes and husbandmen †And the brasen pillers that were in the temple of our Lord and the feete and the sea of brasse which was in the house of our Lord the Chaldees brake and transported al the brasse into Babylon †The pottes also of brasse and masars and forkes with three teeth and cuppes and litle mortars and al the vessel of brasse in the which they ministred they tooke away †Moreouer also the censars and phials those that were of gold and that were of siluer the General of the warfare tooke †that is two pillers one sea and the feete which Salomon had made in the temple of our Lord there was no weight of the brasse of al the vessels †One piller had eightene cubites in height and the litle head of brasse vpon it was three cubites in height and the nette and the pomegranates vpon the litle head of the piller al of brasse the second also had the like adorning †Also the general of the armie tooke Saraias the chiefe priest and Sophonias the second priest and three porters †And of the citie one Eunuch which was captayne ouer the men of warre and fiue men of them that wayted before the king whom he found in the citie and Sopher the captaine of the armie who proued the yong souldiars of the people of the land and threescore men of the common people which were found in the citie â€
the face our Lord as Manasses his father did reuerence it and he committed farre greater sinnes †And when his seruantes had conspired agaynst him they slewe him in his owne house †Moreouer the rest of the multitude of the people hauing slaine them that stroke Amon made Iosias his sonne king for him CHAP. XXXIIII Iosias destroyeth idolatrie 8. repaireth the Temple 14. The booke of the law found in the Temple is redde before him 19. wherby vnderstanding the sinnes of the people 23. a prophete foresheweth their punishment 26. but not in his daies 29. He reneweth the couenant betwen God and the people EIGHT yeares old was Iosias when he began to reigne he reigned thirtie and one yeares in Ierusalem †And he did that which was right in the sight of our Lord and walked in the waies of Dauid his father he declined not neither to the right hand nor to the left †And in the eight yeare of his reigne when he was yet a child he began to seeke the God of his father Dauid and the twelfth yeare after he began to reigne he cleansed Iuda and Ierusalem from excelses and groues and idols sculptils †And they destroyed before him the altars of Baalim and the idols that had bene set vpon them they destroyed the groues also and sculptils he cut downe and brake in peeces and ouer their tombes that were accustomed to immolate vnto them he strawed the fragmentes †Moreouer the bones of the Priestes he burnt on the altars of the idols and he clensed Iuda and Ierusalem †Yea and in the cities of Manasses and of Ephraim and of Simeon vnto Nepthali he ouerthrew al. †And when he had destroyed the altars and the groues and had broken the idols into peces and had ouerthrowen al profane temples out of al the land of Israel he returned into Ierusalem †Therfore in the eightenth yeare of his reigne the land now clensed and the temple of our Lord he sent Saphan the sonne of Eselias and Maasias the gouernour of the citie and Ioha the sonne of Ioachaz Commenter that they should repayre the house of our Lord his God †Who came to Helcias the high priest and taking of him the money which had bene brought into the house of our Lord and which the Leuites and porters had gathered together of Manasses and Ephraim and of al the remnant of Israel of al Iuda also and Beniamin and the inhabiters of Ierusalem †they deliuered in their handes that ouersaw the workemen in the house of our Lord that they should repayre the temple and mend al weake partes †But they gaue it to the artificers and to the masons that they should bye stones out of the quarries and timber for the ioyntures of the building and for making the roofe of the house which the kinges of Iuda had destroyed †Who did al thinges faithfully And the ouerseers of the workemen were Iahath Abdias of the children of Merari Zacharias and Mosollam of the children of Caath which vrged the worke al Leuites skilful to sing on instrumentes †But ouer them that caried burdens to diuerse vses were scribes and masters of the Leuites and porters †And when they caried forth the money that had bene brought into the temple of our Lord Helcias the Priest found the Booke of the law of our Lord by the hand of Moyses †And he sayd to Saphan the Scribe I haue found the booke of the law in the house of our Lord and deliuered it to him †But he brought in the volume to the king and told him saying Al thinges which thou gauest into the hand of thy seruantes loe are accomplished †The siluer that was found in the house of our Lord they haue gathered into a masse and it was geuen to the ouerseers of the artificers and of them that make diuerse workes †Moreouer Helcias the Priest deliuered me this booke Which when he had read in the kinges presence †and he had heard the wordes of the law he rent his garmentes †and he commanded Helcias and Ahicam the sonne of Saphan and Abdon the sonne of Micha Saphan also the scribe and Asaa the kinges seruant saying †Goe and pray our Lord for me and for the remnant of Israel and Iuda concerning al the wordes of this Booke which is found for the great furie of our Lord hath distilled vpon vs for that our fathers haue not kept the wordes of our Lord to doe al thinges that are writen in this volume †Helcias therfore went and they that were sent together by the king to Olda a prophetesse the wife of Sellum the sonne of Thecuath the sonne of Hasra keeper of the garmentes who dwelt in Ierusalem in the second part and they spake to her the wordes which we haue aboue mentioned †But she answered them Thus sayth out Lord the God of Israel Tel the man that sent you to me †Thus sayth our Lord Behold I wil bring euils vpon this place and vpon the inhabitantes therof and al the curses that are writen in this Booke which they redde before the king of Iuda †Because they haue forsaken me and haue sacrificed to strange goddes that they might prouoke me to wrath in al the workes of their handes therfore shal my furie droppe vpon this place shal not be extinguished †But to the king of Iuda that sent you to beseche our Lord thus speake ye Thus sayth our Lord the God of Israel Because thou hast heard the wordes of this volume †and thy hart is mollified and thou art humbled in the sight of our Lord for these thinges which are spoken against this place and the inhabitantes of Ierusalem and reuerencing my face hast rent thy garmentes and wept before me I also haue heard thee sayth our Lord. †For now wil I gather thee to thy fathers and thou shalt be brought into thy graue in peace neither shal thyne eies see al the euil that I wil bring in vpon this place and vpon the inhabitantes therof They therfore reported to the king al thinges that she had sayd †But he calling together al the ancientes of Iuda and Ierusalem †went vp into the house of our Lord and al the men of Iuda and the inhabitantes of Ierusalem Priestes and Leuites and al the people from the least to the greatest In whose hearing in the house of our Lord the king read al the wordes of the volume †And standing on his tribunal seate he made a couenant before our Lord that he would walke after him and keepe his preceptes and testimonies and iustifications in al his hart and in al his soule and would do the thinges that were writen in that volume which he had read †He adiured also vpon this al that were found in Ierusalem and Beniamin and the inhabitantes of Ierusalem did according to the couenant of our Lord the God of their fathers †Iosias
the children of Herem Eliezer Iosue Melchias Semeias Simeon †Beniamin Maloch Samarias †And of the children of Hasom Mathanai Mathatha Zabad Eliphelet Iermai Manasse Semei †Of the children of Bani Maaddi Amram and Vel †Baneas and Badaias Chelia◠†Vania Marimuth and Eliasib †Mathanias Mathanai and Iasi †and Bani and Bennui Semei †and Salmias and Nathan and Adaias †and Mechnedebai Sisai Sarai †Ezrel and Selemiau Semeria †Sellum Amaria Ioseph †Of the children of Nebo Iehiel Mathathias Zabad Zabina Ieddu and Ioel. and Banaia †Al these had taken strangers to wife and there were of them that had borne children THE ARGVMENT OF THE BOOKE OF NEHEMIAS THIS booke beareth Title both of the author Nehemias who writ it and of the second booke of Esdras who in the former writ the historie of the Israelites after theyr relaxation from captiuitie to the building againe of the Temple with other thinges done the same time VVhereunto Nehemias ioyneth thinges succeding especially the new erection of walles and towers about the citie of Ierusalem And it may be diuided into three partes In the two first chapters he sheweth his compassion of his countries misserie and his coÌ„ming to assist them In the tenne folowing he reciteth the good effectes in repayring and strengthning the citie with wallâ—s and people In the last chapter the correction of errors euil maners which he found amongst them THE BOOKE OF NEHEMIAS which also is called THE SECOND OF ESDRAS CHAP. I. Nehemias hearing the miserable state of his countrie men in Iurie 4. lamenteth fasteth and prayeth God for their relief THE wordes of Nehemias the sonne of Helchias And it came to passe in the moneth of Casleu the twenteth yeare and I was in Susis the castel †And Hanani one of my brethren came him selse and men of Iuda and I asked them of the Iewes that remayned and were left aliue of the captiuitie and of Ierusalem †And they sayd to me They that remayned and are left of the captiuitie there in the prouince are in great affliction and in reproche and the wal of Ierusalem is broken downe and the gates therof are burnt with fire †And when I had heard these maner of wordes I sate and wept and mourned many dayes and fasted and prayed before the face of the God of heauen †And I sayd I besech thee Lord God of heauen strong great and terrible which keepest couenant mercie with them that loue thee and keepe thy coÌ„mandmentes †let thine eares be harkning and thine eyes open to heare the prayer of thy seruant which I pray before thee this day night day for the children of Israel thy seruantes and I confesse for the sinnes of the children of Israel in which they haue sinned to thee I my fathers house haue sinned †we haue bene seduced with vanitie and haue not kept thy commandments and cerimonies and iudgement which thou hast commanded to Moyses thy seruant †Remember the word that thou didst command vnto Moyses thy seruant saying When you shal transgresse I will depresse you into peoples †and if you returne to me and keepe my precepts and doe them although you shal be led away to the vttermost partes of heauen thence wil I gather you and bring you backe into the place which I haue chosen that my name should dwel there †And they are thy seruantes and thy people whom thou hast redemed in thy great strength and in thy mighty hand †I besech thee Lord let thine eare be attent to the prayer of thy seruant and to the prayer of thy seruants which will feare thy name and direct thy seruant this day and giue him mercy before this man for I was the kings cupbearer CHAP. II. Nehemias obtaining commission from king Artaxerxes cometh to Ierusalem 11. secretty vieweth the broken walles and ruines of the citie 17. and exhorteth al the Iewes to the reedifying therof AND it came to passe in the moneth of Nisan the twentith yeare of Artaxerxes the king and there was wine before him and I lifted vp the wine and gaue to the king and I was as it were languishing before his face †And the king sayd to me Why is thy countenance sad whereas I doe not see thee sicke this is not without cause but some euil I know not what is in thy hart And I was very much and excedingly afrayd †and I sayd to the king O king for euer mayst thou liue why should not my countenance be heauie because the citie of the house of the sepulchres of my fathers is desolate and the gates therof are burnt with fire †And the king sayd to me For what thing makest thou request And I prayed the God of heauen †and I sayd to the king If it seme good to the king and if thy seruant do please before thy face thou send me into Iewrie to the citie of the sepulchre of my father and I wil build it †And the king sayd to me and the Queene that â—ate by him Vnto what time wil thy iourney be and when wilt thou returne And it pleased before the king and he sent me and I appoynted him a time †And I sayd to the king If it seme good to the king let him geue me letters to the gouernours of the country beyond the Riuer that they conduct me til I come into Iewrie †and a letter to Asaph the keeper of the kings forest to geue me timber that I may couer the gates of the towre of the house and the walles of the citie and the house that I shal enter into And the king gaue according to the good hand of my God with me †And I came to the dukes of the countrie beyond the Riuer and gaue them the kings letters And the king had sent with me captaynes of soldiers and horsemen †And Sanaballat an Horonite and Tobias a seruant an Ammonite heard it and were greiued with great affliction that a man was come which sought the prosperitie of the children of Israel †And I came to Ierusalem and was there three dayes †and I arose in the night I and a few men with me and I told not anie man what God had put in my hart to doe in Ierusalem and there was no beast with me but the beast wheron I sate †And I went out by the gate of the valley by night and before the fountayne of the dragon and to the gate of the dung and I viewed the wal of Ierusalem broken downe and the gates therof consumed with fire †And I passed to the gate of the fountayne and to the kinges conduite and there was no place for the beast where on I sat to passe †And I went vp by the torrent in the night and viewed the wal and going backe I came to the gate of the valley and returned †But the magistrastes knew
therfore for this also remember me my God spare me according to the multitude of thy mercies †But in those daies also I saw the Iewes marying wiues wemen of Azotus and of Ammon and of Moab †And their children spake the halfe part the Azotian tongue and they could not speake the Iewes language and they spake according to the language of the people and people †And I rebuked them and cursed them And I beate of them some men and shaued them bald and adiured them by God that they should not geue their daughters to their sonnes nor take their daughters for their sonnes for themselues saying †Did not Salomon the king of Israel sinne in this kind of thing and surely in manie nations there was not a king like to him he was beloued of his God and God sette him king ouer al Israel him therfore also foren wemen brought to sinne †And shal we also being disobedient persons doe al this great euil to transgresse against our God and to marie foren wemen †And Sanaballat the Horonite was sonne in law to one of the sonnes of Ioiada the sonne of Eliasib the high Priest whom I draue from me †Remember o Lord my God against them that pollute the Priesthood and the right of Priestes and Leuites †Therfore I sepatared from them al strangers and I appoynted the courses of the Priestes and Leuites euerie man in his ministerie †and in the oblation of woode at times appoynted and in the first fruites Remember me my God vnto good Amen ANNOTATIONS Concerning the bookes of TOBIAS IVDITH WISDOM ECCLESIASTICVS and MACHABEES PROTESTANTES and other Sectaries of this time denie these bookes to be diuine Scripture because they are not in the Iewes Canon noâ— were accepted for canonical in the primitiue Church But in deede the chiefe cause is for that some thinges in these bookes are so manifest against their opinions that they haue no other answere but to reiect their authoritie An old shift noted and refuted by S Augustin touching the Booke of VVisdome which some refused pretending that it was not canonical but in deede because it conuinced their errors For otherwise who seeth not that the Canon of the Church of Christ is of more authority with al true Christians then the Canon of the Iewes And that the Church of Christ numbreth these Bookes amongst others of diuine and infallible authoritie is euident by the testimonie and diffinition not only of later general Councels of Trent Sess 4. and Florence Instructione Armenorum of Pope Innocentius Epist ad Exuperium and Gelasius Decreto delibris sacris but also the Councel of Carthage An. Dom. 419. S. Augustin lib. 2. Doct. Christ cap. 8. Isidorus lib. 6. Etymol cap. 1. Cassidorus lib. 1. Diuinarum Lectionum Rabanus lib. 2 de Institutione Clericorum and others testifie the same as we shal further note seuerally of euerie booke in their particular places And for so much as our aduersaries acknowlege these Bookes to be Holie and worthie to be read in the Church but not sufficient to proue and confirme pointes of faith the studious reader may consider that the Councel of Carthage calleth them Canonical and Diuine which sheweth that they are of infallible authoritie For a Canon is an assured rule and warrant of direction whereby sayth S. Augustin lib. 11. contra Faustum cap. 5. et lib. 2. contra Cresconium cap. 32. the infirmitie of our defect in knowlege is guided and by which rule other bookes are likewise knowne to be Gods word His reason is because we haue no other assurance that the bookes of Moyses the foure Gospels and other bookes are the true word of God but by the Canon of the Church VVherevpon the same great Doctor vttered that famous saying that he vvould not beleue the Gospel except the authoritie of the Catholique Church moued him thervnto contra Epist Fundamenti ca. 5. True it is that some Catholique Doctors doubted whether these bookes were Canonical or no because the Church had not then declared that they were but since the Churches declaration no Catholique doubteth So S. Ierom testifieth that the Booke of Iudith among the rest semed to him not canonical til the Councel of Nice declared it to be Likewise the Epistle to the Hebrewes the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn S. Iudes Epistle and the Apocalyps were sometimes doubted of yet were afterwardes declared to be Canonical And most Protestantes namely English admitte them al as the assured word of God though they were not alwaies so reputed by al but as S. Ierome affirmeth of S. Iames Epistle Paulatim tempore procedente meruit authoritatem By litle and litle in processe of time merited authoritie THE ARGVMENT OF THE BOOKE OF TOBIE BESIDES the testimonies of Councels and Fathers before mentioned S. Cyprian de Oratione Dominica alleaging this booke cap. 12. saith Diuine Scripture instructeth vs that prayer is good with fasting and almes S. Ambrose li de Tobia â— 1. calleth this booke by the common name of Scripture saying he wil briefly gather the vertues of Tobie which the Scripture in historical maner layeth forth at large VVhere he also calleth this historie Prophetical and Tobie a Prophet And lib. 3. offic cap. 14. alleageth this booke as he doth other holie Scriptures to proue that the vertues of Gods seruants farre excel the Moral Philosophers S. Chrysostom ho. 15. ad Heb alleageth Tobias as Scripture denouncing curse to contemners S. Augustin made a special sermon of Tobias as he did of Iob which is the 226. sermon de tempore S. Gregorie parte 3. pastor curae admon 21. alleageth it as holie Scripture And vene able Beda expoundeth this whole booke mystically as he doth other holy Scriptures S. Ierom translated it out of the Chaldee language wherein it was written iudging it more â—eâ—e to displease the Phariâ—aical Iewes who reiect it then not to satisfie the wil of holie Bishops vrging to haue it Epist ad Chromat Heliodorum to 3. The author is vncertaine but S. Athanasius in Synopsi reporteth the contentes at large And S. Augustin li. quest ex vâ—roque testamento q. 119. deliuereth both the contentes and cause of writing it briefly thus The seruant of God holie Tobias is geuen to vs after the law for an example that we might know how to practise the thinges which we reade And if tentations come vpon vs not to depart from the feare of God nor expect helpe from anie other then from him It may be diuided into three partes The first foure chapeers shew the holie and sincere maner of life of old Tobias The eight folowing relate the iorney and affayres of yong Tobias accompained and directed by the Angel Raphael In the two last chapters they praise God And old Tobias prophecieth better state of the commonwealth THE BOOKE OF
defendeth his owne iust â—â—â—â—cencie and that worldlie calamities and prosperitie happen indifferently to good and had in this lifâ— and that the truâ—r ward of the iust and punishment of the wicked is to be expected in the other world At last God with due reprehension of Iob for some imperfections sharply rebuketh the errors and insolencie of his aduerse freindeâ— geueth sentence on Iobs side pardoneth â—â—â—m at his intercession and restoreth al thinges to him duble to that he had before Bâ—â—iâ—eâ— the literal sense Iob in al his actions sufferinges and whole life was a special figure of Christ shewing sayth S. Gregorie by those thinges which he did and susteyned what our Redemer should do and suffer yea more particularly thâ—n most part of the Patriarches which S. Ierome epist ad Paulin. also admireth and testifieth saying what mysteries of Christ doth not this booke comprehend Euerie word is ful of sense Moreouer this historie is replenished with moral documents how to embrace vertue and eschew vice proposing the life of a right godlie man neither insolent in prosperitie not desparing in aduersitie alwayes resolute in Gods seruice as wel in his prosperous kingdom as in the miserable dunghil Here also we haue the true maner of arguing according to the rules of Logike with detection of sophistrie Iob prouing and disprouing assertions by proposition assumption and conclusion as S. Ierom obserueth with profound knovvlege of natural thinges and causes as appeareth in very manie places Al which varietie and abundance of matter comprised in smal rowme make manie thinges hard and obscure yet are the same so tempered with other thinges plaine and easie that here is verified S. Augustins obâ—â—ruation li. 2. c. 6. doct Christ certaine places of holie Scriptures serue as delectable meate to them that hunger and thirst diuine knowlege and the obscure take away tediousnes from them that loath vsual plaine doctrin It is most probable that Iob himself inspired by the Holie Ghost by whose grace he excelled al in right simplicitie c. 1. writte his owne historie the most part in verse only the two first chapters and the last in prose in the Arabian tongue which Moyses translated into Hebrew for the consolation of the Israelites afflicted in Aegypt And it may be diuided into three general partes First the change of Iobs state from prosperitie into affliction with his lamentation for the same are recorded in the three first chapters In foure and thirtie chapters folowing are sundrie disputations conflictes and discourses betwen him and his freindes touching the cause of his so vehement affliction In the fiue last chapters God discusseth the quarel geueth sentence for Iob against his aduersaries pardonteh them and rewardeth him THE BOOKE OF IOB CHAP. I. Holie Iob offereth sacrifice for euerie one of his children 6. whose good estate Satan enuying by Gods permission spoyle hâ—â—m of al his goodes and children 20. for which he being pensiue offendeth not but thanketh God for al. THERE was a man in the Land of Hus named Iob that man was “ simple right and fearing God and departing from euil †And there were borne to him seuen sonnes and three daughters †And his possession was seuen thousand sheepe and three thousand camels also fiue hundred yoke of oxen and fiue hundred she asses and a familie exceding great and that man was great among al them of the East †And his sonnes went and made a feast by houses euerie one in his day And sending they called their three sisters to eate and drinke with them †And when the dayes of feasting had passed about in course Iob sent to them and sanctified them and rising vp early “ offered holocaustes for euerie one For he sayd Lest perhaps my sonnes haue sinned and haue blessed God in their hartes So did Iob al the dayes †But on a certaine day when the sonnes of God were come to assist before our Lord Satan also was present amongst them †To whom our Lord sayd From whence comest thou Who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to him Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil †To whom Satan answering said Why doth Iob feare God in vayne †hast not thou fensed him and his house and al his substance round about blessed the workes of his handes and his possession hath increased on the earth †But stretch forth thy hand a little and touch al thinges that he possesseth vnlesse he blessethee in the face †Our Lord therfore sayd to Satan behold al things that he hath are in thy hand onlie vpon him extend not thy hand And Satan went forth from the face of our Lord. †And when vpon a certeine day his sonnes and daughters did eate and drinke wyne in the house of their eldest brother †there came a messenger to Iob which sayd The oxen plowghed and the she asses fed beside them †and the Sabeians came in violently haue taken al things and haue stroken the seruantes with the sword and I onlie haue escaped to tel thee †And when he yet spake an other came and sayd The fire of God fel from heauen and striking the sheepe and the seruantes hath consumed them and I only haue escaped to tel thee †But whiles he also was yet speaking there came an other and said The Chaldees made three â—roupes and haue inuaded the camels and taken them moreouer the seruantes also they haue strooken with the sword and I alone am fled to tel thee †He yet spake and behold an other came in and said Thy sonnes and daughters eating and drinking wine in the house of their eldest brother †sodenly a vehement winde came violently from the countrie of the desert and shooke the foure corners of the house which falling oppressed thy children and they are dead and I alone haue escaped to tel thee †Then Iob rose vp and rent his garmentes and with powled head falling on the ground adored †and said Naked came I out of my mothers wombe and naked shal I returne thither Our Lord gaue and our Lord hath taken away as it hath pleased our Lord so is it done the name of our Lord be blessed †In al these thinges Iob sinned not with his lippes neither spake he anie foolish thing against God ANNOTATIONS CHAP. I. 1. Simple right and fearing God Moyses Samuel Esdras other Prophetes writ ther owne actes among others also their owne prayses speaking of themselues in the third person so did holie Iob humbly truly and simply without vayne glorie or arrogancie as S. Gregorie noteth saying Blessed Iob inspired with the Holie Ghost might wel write his owne actes which were the giftes of supernal inspiration God being the
tried by the losse of al his goodes children and was proued to be very patient He was then most greuously tormented in bodie being left without comforth albeit he lamentably bewa led so great extremitie wishing such dayes had bene preuented yet he neither spoke against God nor good man nor his owne soule according to truth auouched defended his owne innocencie And at last by Gods inspiration and swete consolation he reâ—reâ—eâ—ded himself of former imperfections vttered in some wordes and with ful resignation to Gods wil susteyned al his losses and paynes not only with contentment but also with ioy THE END OF THE FIRST TOME TO THE CVRTEOVS READER We haue already found some faultes escaped in printing but fearing there be more and the whole volume being ouerlong to be examined agayne we pray the curteous reader to pardon al and amend them as they occurre Two Tables one of the times of the old Testament an other of the principal matters in the Annotations therof shalfolow God willing with the other Tome which we desire and hope to send you shortly In the meane time the gentle reader may please to supplie the want therof as he may by the Recapitulations of the Historie and pointes of Religion in the fiue first ages already conteyned in this Volume in their proper places in the pages 29. 47 196. 701. and 934. You may please to amend the more especial errors happened in printing by reading thus Page 57. line 29. SALEM Pa. 305. in the margent much more in the Church of Christ Page 846 lin 39. reioyce that Pege 1064 line 39 line 40. how they escape many miseries which are neuer borne birth Page 1069 line 1. nor I gainsay If our selues or others shal finde more we wil gladly correct them THE SECOND TOME OF THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Spiritu Sancto inspirati locuti sunt sancti Dei hemines 2. Pet. 1. The holie men of God spake inspired with the Holie Ghost Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC X. APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersieius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus Cuius item Translationis Annotationum Auctores nobis de fidei integtitate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor PROEMIAL ANNOTATIONS vpon the Booke of Psalmes THE authoritie of this Booke was euer authentical and certaine as the assured word of God and Canonical Scripture But concerning the author there be diuers opinions For although it be manifest by the testimonie of Philo and Iosephus that in their time and alwaies before only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes yet after that lerned Origen and other Christian Doctors expounded manie Psalmes of Christ the Iewes being pressed therwith begane to denie that al were Dauids alleaging for their new opinion the titles of diuers Psalmes and some other difficulties ministring occasion of much needles dispute stil acknowledging the whole booke to be Canonical Wherupon S. Ierom and S. Augustin sometimes admitted those as authores of certaine Psalmes whose names are in the titles thereof S. Cyprian S. Cyril S. Athanasius and others agree in general that Dauid writte not al but differ much in particular touching other supposed authores In so much that Melchisedech Moyses Asaph Eman Idithun The sonnes of Core Salomon Ieremie Ezechiel Esdras Aggaeus and Zacharias are al with more or lesse probabilitie reputed authores of seueral Psalmes Neuertheles it semeth that S. Ierom rather related other mens iudgement then shewed his owne as we shal note by and by And S. Augustin li. 17. c. 14. de ciuit maturely discussing this doubt saith plainly that their Iudgement semed to him more credible vvho attribute al the hundred fiftie Psalmes to Dauid alone Further explicating that wheras some Psalmes haue Dauids owne name in their titles some haue other mens names some none at al this diuersitie importeth not diuers authores but signifieth other thinges either perteyning to the same persons or by interpretation of their names belonging to the present matter as our Lord inspired him Likewise S. Chrysostome resolutely iudgeth that only King Dauid was author of this whole Booke Moued especially by this argument for that Christ and the Apostles alleaging the Psalmes do oftentimes name Dauid as author and neuer anie other Also Origen S. Basil S. Ambrose S. Hilarie Theodoretus Cassiodorus Beda Eutimius and most part of ancient and late writers with the most common voice of Christians cal this booke the Psalmes of Dauid and the General Councels of Carthage Florence and Trent in the Cathologue of Canonical Scriptures recite this booke by the name of Dauids Psalter Moreouer it is clere Act. 2. that the second Psalme though it want his name is Dauids And other Scriptures 2. Paral. 7. v. 6. and 1. Esd 3. v. 10. say plainly that Dauid made the Psalmes 104. 105. 106. 117. 135. beginning Confesse to our Lord because he is good because his mercie is for euer VVhich he appointed the Leuites to sing or play on instruments 1 Paral. 15. 16. and yet they haue not his name in their titles Againe 2. Reg. 23. Dauid is only intitled the egregious or excellent Psalmist of Israel Neither were Asaph Eman and Idithun anie where called Prophetes as are al the writers of holie Scriptures but only masters of musike 1. Paral. 25. And the sonnes of Core were only porters 1. Paral. 26. Finally S. Ierom whose iudgement the whole Church singularly estemeth in al questions belonging to holie Scriptures semeth as much inclined that only the Royal Prophet Dauid was author of this whole booke as to the contrarie For in his Epistle to Paulinus prefixed before the Latin Bible comprehending the principal arguments of seueral bookes when he cometh to the Psalmes without mention of other authors saith Dauid our Simonides Pindarus and Alceus Flaccus also
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
aspes vnder their lippes Whose mouth is ful of cursing and bitternesse their feete swift to shee l bloud Destruction and infelicitie in their waies and the way of peace they haue not knowen there is no feare of God before their eies Shal not al they know that worke iniquitie that deuoure my people as foode of bread They haue not inuocated our Lard there haue they trembled for feare where no feare was †Because our Lord is in the iust generation you haue confounded the counsel of the poore man because our Lord is his hope Who wil geue from Sion the saluation of Israel when our Lord shal haue turned away the captiuitie of his people Iacob shal reioyce and Israel shal be glad ANNOTATIONS PSALME XIII 1. No not one S. Paul by this place and the like Isaie 59. v. 7. confirmeth his doctrin Rom. 3. that both the Iewes and the Gentils meaning al mankind were in that state that none no not one without the grace of Christ were iust nor could be iustified nor saued by the law of Nature nor of Moyses VVhich proueth the necessitie of faith But neither that only faith iustifieth nor that the iustest are stil wicked as Caluin and Beza falsly expound these Scriptures For the Prophets and S. Paul speake in these places of men before they be iustified teaching that al mankind was once in sinne and none could be iustified but by Christ Neuerthelesse they teach also that men being iustified must and may serue iustice vnto sanctification And that their workes are not then vnprofitable For being made free from sinne saith the same Apostle to the Romanes c. 6. and become seruants to God you haue your fruâ—ct vnto sanctification and the end is life euerlasting VVhich point of doctrin how man is iustified S. Augustin excellently briefly explicateth li. 1. de Spirituet lit c 9. in these wordes The iust are iustified freely by Christ his grace they are not therfore purified by the lavv they are not iustified by their proper wil but iustified freely by Christ his grace Not that it is done without our wil but by the law our wil is shevved weake that grace might cure the wil and the wil being cured might fulfil the law not being vnder the law not needing the law VVherto we may here adde and so saue labour of repeting this in other places an other document of the same Doctor in the same booke de spirit lit c 27. that the iust do not liue without some sinnes and yet remaine in state of saluation the wicked do sometimes certaine good workes ful remaine in state of damnation For euen as saith he venial sinnes without which this life it not ledde do not exclude the iust from eternal life so certaine good workes without which the life of the very worst is hardly found profite nothing the vniust man to eternal saluation but in euerlasting damnation some shal haue more and somelesse torment PSALME XIIII For attayning eternal glorie in heauen it is necessarie to flee from sinnes and do good workes †“ The Psalme of Dauid LORD who shal dwel in thy tabernacle or who shal rest in thy holie hil †He that walketh without spot and worketh iustice †He that speaketh truth in his d hart that hath not done guile in his tongue Nor hath done euil to his neighbour and hath not taken reproch against his neighbour The malignant is brought to nothing in his sight but them that feare our Lord he glorifieth he that sweareth to his neighbour and deceiueth not †that hath not geuen his money to vsurie and hath not taken k giftes vpon the innocent k Likewise doing wrong for bribes He that doeth “ these thinges shal “ not be moued for euer ANNOTATIONS PSALME XIIII 1. The Psalme of Dauid As the appropriating of the general name of Psalme vnto some doth not preiudice but that the rest are also Psalmes though they be called Prayers Canticles Testimonies and the like so the application of Dauids name to certaine Psalmes proueth not other authores of the rest But the name of Psalme sheweth a spiritual songue apt for musical instrument and the name of Dauid by interpretation signifieth that it particularly perteyneth to the beloued 5. He that doth these thinges wheras this or anie other place of holie Scripture attributeth saluation to certaine good workes neither faith nor other workes are therby excluded but presupposed as no lesse necessarie then those which are mentioned Especially faith is alwayes requisite without which it is impossible to please God and other vertues either in practise or in purpose and preparation of mind when and where occasion requireth 5. Shal not be mouâ—d for euer Al states of this world are mutable and only eternal felicitie in heauen shal continew for euer Therfore this Psalme can not be vnderstood of the Tabernacle nor Temple of the old Testament which were but figures of eternal glorie But if so much puritie was then requisite much more al sinceritie and great sanctitie are necessarie for entrance into heauen PSALME XV. Christ by the mouth of Dauid declareth his future victory and triumph ouer the world 9. and death †The inscription of the title to Dauid him self PRESERVE me ô Lord because I haue hoped in thee †I haue said to our Lord Thou art my God because thou needest not my goods †To the sainctes that are in his land he hath made al my willes meruclous in them †Their infirmities were multiplied afterward they made hast I wil not assemble their conuenticles of bloud neither wil I be mindful of their names by my lippes †Our Lord “ the portion of myne inheritance and of my cuppe thou art he that wil restore myne inheritance vnto me †Cordes are fallen to me in goodly places for mine inheritance is goodlie vnto me †I wil blesse our Lord who hath geuen me vnderstanding moreouer also euen til night my veines haue rebuked me I forsaw our Lord in my sight alwaies because he is at my right hand that I be not moued †For this thing my hart hath beene glad and my tongue hath reioyced moreouer also my flesh shal rest in hope †Because thou wilt “ not leaue my soule in hel neither wilt geue thy holie one to see corruption Thou hast made the waies of life knowen to me thou shalt make me ful of ioy with thy countenance delectations on thy right hand euen to the end ANNOTATIONS PSALME XV. 5. Out lord the portion of myn inheritance Christ whom the Iewes expected as an earthlie conquerour that should aduance himself and them temporally in this world was in dede as the
to God †Ye kingdomes of the earth sing to God sing to our Lord †Sing ye to God that mounteth vpon the heauen of heauen to the East Behold he wil giue to his voice the voice of strength †giue you glorie to God vpon Israel his magnificence and his powre in the cloudes †God is meruelous in his saintes the God of Israel he wil giue powre and strength to his people God be blessed ANNOTATIONS PSALME LXVII 16. The mountaine of God For better discerning the true Church from other congregations the Prophet here describeth certaine proprieties therof for he calleth it a mountane because it is most visible to al men Secondly a fatte mountane that is replenished vvith al vertues and giftes of the Holie Ghost vvherof it is called Holie Thirdly it is crudded or consolidated in vnitie of faith and Religion vvhich conioyne the vvhole bodie making it solide and firme as the ruen turneth liquide milke into curde and so into cheese Fourtly it is the Congregation vvherin God alvvayes remaneth euen to the end for euer vvhich shevveth tvvo other proprieties that the Church neuer faileth nor erreth in doctrin God stil dvvelling therin and consequently conserueth it from error in doctrin 17. VVhy suppose you crudded montaines As for other congregations it is certaine and euident that they are not the Church of God because they are not crudded that is not vnited in the same pointes of faith but only in negatiue pointes and in general opposition against the Catholique Church and among themselues notoriously disagreing and diuided As they also vvant the other markes of the true Church PSALME LXVIII Christ in middes of afflictions as one in dangerous waters 5. describing the malice of persecutors and his owne true zele 14. prayeth his heauenlie Father for helpe 23. By way of iust imprecation forsheweth the seuere punishment of his aduersaries 30. his owne glorious Resurrection and prosperous building of his Church For which he inuiteth al creatures to praise God Vnto the end for them that shal be changed to Dauid SAVE me ô God because waters are entered into my soule †I sticke fast in the myre of the depth and there is no sure standing I am come into the depth of the sea and a tempest hath ouerwhelmed me †I haue labored crying my iawes are made hoarse my eies haue failed whiles I hope in my God †They are multiplied aboue the heares of my head that hate me without cause Mine enimies are made strong that haue persecuted me vniustly then did I pay the thinges that I tooke not †O God thou knowest my foolishnes and mine offences are not hide from thee †Let them not be ashamed vpon me which expect thee ô Lord Lord of hostes Let them not be confounded vpon me that seeke thee ô God of Israel †Because for thee haue I sustained reproch confusion hath couered my face †I am become a forener to my brethren and a stranger to the sonnes of my mother †Because the zele of thy house hath eaten me and the reproches of them that reproched thee fel vpon me †And I couered my soule in fasting and it was made a reproch to me And I put heare cloth my garment I became a parable to them †They spake aganst me that sat in the gate and they soong aganst me that dranke wine †But I my prayer to thee ô Lord a time of thy good pleasure ô God In the multitude of thy mercie heare me in the truth of thy saluation †Deliuer me out of the myre that I stick not fast deliuer me from them that hate me and from the depthes of waters †Let not the tempest of water drowne me nor the depth swallowe me neyther let the pit shut his mouth vpon me †Heare me ô Lord because thy mercie is benigne according to the multitude of thy commiserations haue respect to me †And turne not away thy face from thy seruant because I am in tribulation heare me speedily †Attend to my soule and deliuer it because of mine enimies deliuer me †Thou knowest my reproch my confusion my shame †In thy sight are al they that afflict me my hart hath looked for reproch and miserie And I expected some bodie that would be sorie together with me and there was none and that would confort me and I founde not †And they gaue gal for my meate in my thirst they gaue me vinegre to drinke †Let their table be made a snare before them for retributions and for a scandal †Let Their eies be darkned that they see not and make their backe crooked alwaies Poure out thy wrath vpon them and let the furie of thy wrath ouertake them Let their habitation be made desert and in their tabernacles let there be none to dwel Because whom thou hast striken they haue persecuted and vpon the sorrow of my wounds they haue added †Adde thou iniquitie vpon their iniquitie and let them not enter into thy iustice †Let them be put out of the booke of the liuing and with the iust let them not be written I am poore and sorowful thy saluation ô God hath receiued me †I wil praise the name of God with canticle and wil magnifie him in prayse †And it shal please God more then a young calfe that bringeth forth hornes and hoofes †Let the poore see and reioyce seeke ye God and your soule shal liue †Because our Lord hath heard the poore and he hath not despised his prisoners †Let the heauens and earth praise him the sea and al the creeping beastes in them †Because God wil saue Sion and the cities of Iuda shal be built vp And they shal inhabite there by inheritance they shal get it †And the seede of his seruants shal possesse it and they that loue his name shal dwel in it PSALME LXIX An other prayer of Dauid when he was persecuted by Absolom made in a Psalme after his deliuerie Vnto the end a Psalme of Dauid in remembrance that our Lord saued him O God intend vnto my helpe Lord make hast to helpe me †Let them be confounded and be ashamed that seeke my soule †Let them be turned away backeward and be ashamed that wil me euils Let them be turned away forthwith ashamed that say to me Wel wel †Let al that seeke thee reioyce and be glad in thee and let them say alwayes Our Lord be magnified which loue thy saluation †But I am needie and poore ô God helpe me thou art my helper and deliuerer ô Lord be not slacke PSALME LXX King Dauid or anie other iust person prayeth God to
S. Ierom. VVhose discourse vve haue here cited at large for a taste of his profound exposition of this vvhole booke that such as haue apportunitie may read the rest in the auctor himself To. 7. CHAP. XI Workes of mercie are necessarie whiles we haue time 3. because after death none can merite 4. neither must we differ to beginne nor cease from good dedes 8. but stil be mindful of death and iudgement 10. auoiding wrath and malice CAST thy bread vpon the passing waters because after much time thou shalt finde it †Geue a portion to seuen and also to eight because thou knowest not what euil shal be vpon the earth †If the cloudes be ful they wil powre out raine vpon the earth If the tree shal fal to the South or to the North in what place soeuer it shal fal there shal it be †He that obserueth the winde soweth not and he that considereth the cloudes shal neuer reape †As thou art ignorant which is the way of the spirite how the bones are framed together in the wombe of her that conceiueth childe so thou knowest not the workes of God who is the maker of al. †In the morning sow thy seede and in the euening let not thy hand cease for thou knowest not which may rather spring this or that and if both together it shal be the better †The light is sweete and it is delectable for the eyes to see the sunne †If a man shal liue manie yeares and shal haue reioyced in them al he must remember the darkesome time and manie dayes which when they shal come the thinges past shal be reproued of vanitie †Reioyce therfore yongman in thy youth and let thy hart be in good in the dayes of thy youth and walke in the wayes of thy hart and in the sight of thyne eyes and know that for al these God wil bring thee into iudgement †Take away anger from thy hart and remoue malice from thy flesh For youth and pleasure are vaine CHAP. XII In youth is fittest time and most meritorious to serue God In age the same is more and more necessarie but harder then to beginne and lesse gratful 8. In this booke the preacher hath shewed that al worldlie thinges are vanitie 13. and that true felicitie is only procured by wisdom which consteth in the feare of God and obseruation of his commandments REMEMBER thy Creator in the dayes of thy youth before the time of affliction come the yeares approch of which thou maist say They please me not †before the sunne and light and moone and starres be darke and the cloudes returne after the raine †when the kepers of the house shal be moued and the strongest men shal stagger and the grinders shal be idle in a smal number and they shal waxe darke that looke through the holes †and they shal shut the doores in the streate at the basenes of the grinders voice and they shal rise vp at the voice of the birde and al the daughters of song shal be deafe †The high thinges also shal feare and they shal be afrayd in the way the almondtree shal florish the locust shal be fatted and the capertree shal be destroyed because man shal goe into the house of his eternitie and the mourners shal goe round about in the streate †Before the siluer coard be broken and the golden headband recurre and the water pot be broken vpon the fountaine and the wheele be broken vpon the cesterne †and the dust returne into his earth from whence it was and the spirite returne to God who gaue it †Vanitie of vanities sayd Ecclesiastes and al thinges vanitie †And wheras Ecclesiastes was most wise he taught the people and declared the thinges that he had done and searching forth made manie parables †He sought profitable wordes and wrote wordes most right and ful of truth †The wordes of wisemen are as prickes and as nailes deepely stricken in which by the counself of maisters are geuen of one pastour †More then these my sonne require not Of making manie bookes there is no end and often meditation is affliction of the flesh †Let vs al heare together the end of speaking Feare God and obserue his commandments for this is euerie man †and al thinges that are done God wil bring into iudgement for euerie errour whether it be good or euil THE ARGVMENT OF THE CANTICLE OF CANTICLES SALOMON called also Ecclesiastes and Idida according to these three names as S. Ierom noteth writte three bookes of three particular arguments directed to three degrees of people with three distinct titles al tending to one end the true seruice of God which bringeth to eternal felicitie In the first he teacheth the principles of good life to flee from vices and folow vertues belonging to such as beginne to obserue Gods law wherin true wisdom consisteth and this booke is called the Prouerbes or Parables that is to say Pithie brief sentencious precepts of Salomon which signifieth Pacificus Peaceable or Pacifier the sonne of Dauid King of Israel In the second he exhorteth to contemne this world shewing that true felicitie consisteth not in anie worldlie or temporal thinges but in the eternal fruition of God which is obtayned by keping his commandments And this booke he intitleth The wordes of Ecclesiastes which is Concionator Preacher Sonne of Dauid King of Ierusalem because he there exhorteth such as haue made some progresse in vertues called Proficientes signified by the inhabitants of the Metropolitan citie Ierusalem whereas in the former he stiled himself king of Israel proposing precepts mete for al the twelue tribes and al vulgar men desirous and beginning to serue God In both bookes for more auctoritie sake making mention of his godlie renowmed father the Royal Prophet Dauid with his owne title also of king But in this third booke he only expresseth his proper name Salomon whom God singularly loued wherof he was called Idida Because this alone without mention of father or king was most conuenient for the Perfect who not as seruants or yong scholars are moued by feare of auctoritie but as children are swetly drawne by loue And this he writte in verse intitling it not simply a Canticle but The Canticle of Canticles as preeminent aboue other Canticles The bridal songue for the Mariage to be solemnized betwen God himself and his glorious spouse For though al holie Scriptures are the spiritual bread and food of the faithful yet al are not meate for al at al seasons Some parts are not for sinners nor for beginners nor for such as are yet in the way towards perfection but only for the perfect According to the Apostles doctrine Milke is for children that are yet vnskilful of the word of iustice But strong meate is for the perfect them that by custom haue their senses
is no barren among them †As the barke of a pomegranate so are thy cheekes beside thy hidden †There are threescore queenes fourescore concubines and of yongmaydes there is no number †My doue is one my perfect one she is the only to her mother elect to her that bare her The daughters haue seene her and declared her to be most blessed the queenes and concubines and haue praysed her †What is she that cometh forth as the morning rysing fayre as the moone elect as the sunne terrible as the armie of a campe set in aray †I came downe into the garden of nuttes to see the fruites of the valles and to looke if the vineyarde had florished and the pomegranats budded †I knew not my soule trubled me for the chariotes of Aminadab †Returne returne ô Sulamitesse returne returne that we may behold thee CHAP. VII VVHAT shalt thou see in the Sulamitesse but the companies of campes How beautiful are thy pases in shoes ô princes daughter b the ioyntes of thy thighes are as iewels that are made by the hand of the artificer †Thy nauel as à round bowle neuer wanting cuppes Thy bellie as an heape of wheate compassed about with lilies †Thy two breasts as two fawnes the twinnes of a roe †Thy necke as a towre of yuorie Thine eies as the fishpooles in Hesebon which are in the gate of the daughter of the multitude Thy nose as the towre of Libanus that looketh against Damascus †Thy head as Carmelus and the heares of thy head as a kings purple tyed to cundite pipes †How beautiful art thou and how comely my dearest in delightes †Thy stature is like to a palmetree thy breastes to clusters of grapes †I sayd I wil goe vp into the palmetree and wil take hold of the fruites therof and thy breasts shal be as the clusters of a vineyard and the odour of thy mouth as it were of apples †Thy throate as the best wine worthie for my beloued to drinke for his lippes and his teeth to ruminate †I to my beloued and his turning is toward me †Come my beloued let vs goeforth in to the filde let vs abide in the villages †Let vs rise earely to the vineyards let vs see if the vineyard florishe if the flowers be readie to bring forth fruites if the pomegranates florish there wil I giue thee my breasts †The Mandragoraes haue geuen a smel In our gates al fruites the new and the old my beloued I haue kept for thee CHAP. VIII VVHO shal giue to me thee my brother sucking the breasts of my mother that I may finde thee without and kisse thee and now no man despise me †I wil take hold of thee and wil bring thee into my mothers house there thou shalt teach me and I wil giue thee a cuppe of spiced wine and new wine of my pomegranats †His left hand vnder my head and his right hand shal embrace me †I adiure you ô daughters of Ierusalem that you rayse not vp nor make the beloued to awake til herselfe wil. †Who is this that cometh vp from the desert flowing with delightes leaning vpon her beloued Vnder the appletree I raysed thee vp d there thy mother was corrupted there she vas defloured that bare thee †Put me as a seale vpon thy hart as a seale vpon thyne arme because loue is strong as death ielousie is hard as hel the lampes thereof lampes of fyre and flames †Manie waters can not quench charitie neither shal floudes ouerwhelme it if a man shal giue al the substance of his house for loue as nothing he shal despise it †e Our sister is litle and hath no breasts What shal we doe to our sister in the day when she is to be spoken vnto †If she be a wal let vs build vpon it bulwarkes of siluer if she be a doore let vs ioyne it together with bordes of ceder †I am a wal and my breasts are as a towre since I was made before him as one finding peace †The peacemaker had a vinyard in that which hath peoples he deliuered the same to keepers a man bringeth for the fruite thereof a thousand peeces of siluer †My vineyard is before me A thousand are thy peacemakers and two hundreth for them that keepe the fruites thereof †Thou that dwellest in the gardens the frends doe harken make me heare thy voice †Flee ô my beloued and be like to the roe and to the fawne of harts vpon the mountaines of aromatical spices THE ARGVMENT OF THE BOOKE OF WISDOM AS wel of the auctor as of the auctoritie of this booke there haue bene diuers opinions among the lerned But in processe of time the first is probably discussed the other is clerly decided by the Church For concerning the former doubt Manie ancient Fathers alleage sentences of this Booke as the sayinges of Salomon Namely S. Ireneus apud Eusebium lib. 5. c. 8. Hist S. Clement of Alexandria li. 5. 6. Stromat Origen ho. 12. in Leuit. li. 8. in Epist ad Rom. S. Athanasius in Synopsi Orat. 2. cont Arrian S. Basil li. 5. cont Eunomianos S. Epiphanius heresi 67. S. Gregorie Nazianzen lib. de Fide S. Gregorie Nissen in Testimonijs ex vet Testam cap. de Natiuitate ex Virgine S. Chrisost hom 33. 34. in Mat. S. Cyril of Alexandria li. 10. c. 4. Also S. Cyprian li. de exhortat Martyrum c. 12. li. 3. c. 59. ad Quirin li. de Mortalitate S. Hilarie in Psal 127. S. Ambrose li. de Salomone c. 1. and diuers others suppose Salomon to be auctor of this booke To whom likewise some of them ascribe the booke of Ecclesiasticus But S. Ierom Praefatione in libros Salomonis testifieth that some ancient writers affirme this booke to be written by Philo a Iew and the other by Iesus the sonne of Sirach And S. Augustin very plainly li. 17. c. 20. de ciuit saith custom preuailed that the bookes of Wisdom Ecclesiasticus for some similitude of speach are called Salomons but the more lerned assuredly iudge that they are not his what then shal we say seing so manie other ancient lerned Doctors cite them as his The answer is easie And sufficiently insinuated by S. Augustin that these two bookes being like vnto the other three which are Salomons were also called his VVherto we may adde a like example in the two first bookes of Kinges which are called the bookes of Samuel though he writte not al the first nor anie part of the second Moreouer al these fiue are called by one general title Sapiential bookes In so much that the Church readeth in the sacred Office before al Epistles taken out of anie of these fiue bookes not Lectio Prouerbiorum
alike †For that which is made with him that made it shal suffer torments †For this cause also in the idol of the nations there shal be no respect because the creatures of God were made to hatred and for tentation to the soules of men and for a snare to the feete of the vnwise †For the begynning of fornication is the deuising of idols and the inuenting of them is the corruption of life †For neither were they from the begynning neither shal they be for euer †For this vanitie of men came into the world and therfore there is found a short end of them †For “ the father being sorowful with bitter moorning made vnto himself the image of his sonne quickly taken away and him that then was a dead man now he began to worshipe as god and appointed holie thinges and sacrifices among his seruants †Afterward by succession of time the wicked custom preuayling this errour was kept as a law and thinges grauen were worshipped by the commandement af tyrants †And those whom openly men could not honour for that they were far of their figure being brought from a far they made an euident image of the king whom they would honour that by their carefulnes they might honour as present him that was absent †And to the worshipping of these the excellent diligence also of the artificer holpe them forward that were ignorant †For he willing to please him that entertained him laboured by his art to fashion the similitude in better sort †And the multitude of men caried away by the beautie of the worke him that a little before had bene honoured as a man now they estemed for a god †And this was the deceyuing of mans life because men seruing either affection or kinges gaue the name that is not communicable to stones and wood †And it was not sufficient that they erred about the knowlege of God but also liuing in a great battail of ignorance so manie and so great euils they cal peace †For either sacrificing their children or making abscure sacrifices or hauing watches ful of madnes †they now neither keepe life nor mariage cleane but one killeth an other by enuie or playing the adulterer maketh him sorowful †and al thinges are mingled together bloud manslaughter theft and fiction corruption and infidelitie truble and pâ—â—iutie disquieting of the good †forgetfulnes of God inquination of soules immutation of natiuitie inconstancie of mariage disorder of adulterie and vnchastnes †For the worshippe of idols not to be named is the cause of al euil and the beginning and end †For either when they reioyce they are madde or certes prophecie false thinges or liue vniustly or quickly forsweare themselues †For whiles they trust in idols which are without soule swearing amisse they hope not to be hurt †Two euil thinges therfore shal happen to them worthely because they haue thought euil of God attending to idols and haue sworne vniustly in guile contemning iustice †For it is not the powre of them that are sworne by but the punishment of them that sinne goeth alwayes through the trangression of the vniust ANNOTATIONS CHAP. XIIII 15. The father made vnto himself the image of his sonne Caluin here chargeth this booke with error in affirming that idolatrie begane by supersticiously honoring images of the dead Against which he alleageth that Labans idoles and others more ancient were before anie images of dead men were honoured But he argueth vpon a false ground For labans idols were images as the Hebrew word Teraphim signifieth and is so translated in the English Bibles 1552. and 1577. but because they were images of false goddes and for that Laban called them his goddes a later Bible 1603. rranslateth it better idoles as the Latin and Greke haue idola It is also certaine that Ninus king of Assirians long before Laban yea before Abraham sette vp the image of his Father Belus otherwise called Iuppiter to be publikly honored by the people as S. Cyril sheweth li. 3. in Iulianum nere the end and S. Ambrose or an other graue Auctor writeth the same in cap. 1. ad Romanos Likewise S. Cyprian li. de Idolorum vanitate S. Chrysostom ho. 87. in Matth. and Egesippus apud S. Ieronym li. de Viris Illustrib testifie that the making of mens images in memorie of the dead was the occasion and beginning of idolâ—tric according as this place repotteth that a Father sorovving for the death of his sonne made an image in his memorie begane to worshippe him as a god causing his seruants also to honour his dead sonne vvith rites and sacrifices VVhich priuate idolatrie vvas absolutely the first that is recorded in holie Scripture or anie other good auctor And the first publique is counted by most auctors that of Ninus vvorshipping the image of his father Belus vvith diuine honour who also pardoned al offenders how enormious soeuer their crimes were that fled vnto that image VVhich allurment together vvith so great a kinges auctotitie drevv innumerable to publique idolatrie VVherupon S. Ierom noteth in cap. 2. Oseae that Ninus became so great and glorious as to make his father to be honored as a god CHAP. XV. The wise gratfully praise the swetenes and mercie of God by whom they are deliuered from idolatrie 6. detesting the makers worshippers of idols BVT ô thou our God art sweete and true patient and disposing al thinges in mercie †For if we sinne we are thine knowing thy greatnes and if we sinne not we know that we are counted with thee †For to know thee is absolute iustice and to know iustice and thy powre is the roote of immortalitie †For mens inuention of euil art hath not brought vs into errour nor the shadow of a picture being a labour without fruite a shape grauen by diuerse colours †the sight wherof geueth concupiscence to the sensles and and he loueth the shape without life of a deade image †The louers of euils are worthie to haue their hope in such thinges both they that make them and that loue and that worshippe them †Yea and the potter pressing softe earth with labour fashioneth euerie vessel to our vses and of the same clay maketh the vessels that are cleane to vse and in like maner them that are contrarie to these but what the vse of these vessels is the potter is iudge †And with vaine labour he fashioneth a god of the same clay he which a litle before was made of earth and a litle after returneth backe whence he was taken being exacted the debte of the life which he had †But his care is not because he shal labour nor because he hath a short life but he contendeth with goldsmithes and siluer smithes yea and he imitateth the copper smithes and counteth it a glorie because he maketh vaine thinges †For his hart is ashes
intreating they had cast forth them they pursued as fugitiues †for worthie necessitie brought them to this end and they lost the remembrance of those thinges which had chanced that punishment might fulfil the thinges that wanted to the torments †and that thy people certes might passe through meruelously but they might finde a new death †For euerie creature according to his kind was fashioned agayne from the begyning seruing thy precepts that thy children might be kept without hurt †For a clowde ouer shadowed their campe and out of the water which was before there appeared drie land and in the redsea a way without impediment and of the great depth a springing filde †through the which al the nation passed which was protected with thy hand seing thy meruelous thinges and wonders †For euen as horses they fed on meate and as lambes they reioyced magnifying thee ô Lord which didst deliuer them †For they were mindful of those thinges which had bene done in their seiourning how for the nation of beasts the earth brought forth flies and for fishes the riuer yelded a multitude of frogges †And last of al they saw a new creature of birdes when allured by concupiscence they desired meates of deliciousnes †For in comfort of their desire there came vp to them the quaile from the sea and vexations came vpon the sinners not without those arguments which were made before by the force of lightninges for they suffered iustly occording to their wickednes †For they instituted a more detestable in hospitalitie some certes receiued not the vnknowen strangers and other some brought the good strangers into seruitude †And not onlie these thinges but in deede there was an other respect also of them for they against their wil receiued the strangers †But they that receiued them with gladnes did afflict them with most cruel sorowes that vsed the same rightes †but they were striken with blindnes as they in the dores of the iust when they were couered with sodaine darkenes euerie man sought the passage of his doore †For whiles the elements are turned in themselues as in an instrument the sound of the qualitie is changed and al keepe their sound wherfore it may be certainly iudged by the very sight †For the thinges of the fild were turned into thinges of the water and what soeuer were swimming thinges passed into the land †The fyre had force in water aboue his powre and the water forgot her quenching nature †On the contrarie the flames vexed not the flesh of corruptible beasts walking therewith neither did they melt that good meate which was easely dissolued euen as yce For in al thinges thou didst magnifie thy people ô Lord and didst honour them and didst not despise them at al time and in euerie place assisting them THE ARGVMENT OF ECCLESIASTICVS IN what sense this Booke is sometimes called Salomons we haue shewed in the argument before the Booke of wisdom As likewise that it is Canonical Scripture Wherto we might adde more testimonies of ancient Fathers as S. Clement of Alexandria li. 1. c. 8. Pedagogi Origen ho. 8. in Numer ho. 1. in Ezech. S. Cyprian de opere eleemos S. Athanasius in Synopsi li. de virginitate S. Basil in regul disput resp 104. S. Gregorie Nazianzen Orat. 2. aduers Iulian. S. Epiphanius haer 76. in Ancorato S. Hilarie in Psal 144. S. Ambrose de bono mortis c. 8. Ser. 22. in Psal 118. S. Chrysostom ho. 33. ad populum Antioch S. Augustin li. 2. ca. 8. Doct. Christ li. 17. c. 20. de Ciuit. S. Gregorie the great in Psal 50. and manie others expresly cite this booke as holie Scripture But chiefly we reâ—ie vpon the auctoritie of the Church defining that it is Canonical It was written by Iesus the sonne of Sirach in Hebrew about the time of Simon Iustus otherwise called Priscus and translated into Greke by the auctors Nephew as the same Translator testifieth in his Prologue but expresseth not his owne name It is called Ecclesiasticus which signifieth a Collector or Gatherer as a common title of euerie ordinarie preacher instructing and exhorting the multitude gathered to a sermon with difference from Ecclesiastes Which signifieth The Preacher as a greater title of the chief or principal Preacher of anie Church Citie or Prouince and agreeth most eminently to Christ our Sauiour Who preached and sendeth preachers to the whole world And for the excellent contents it may also rightly be called Panaretos that is a Receptacle or storehouse of al vertues for the instruction of al in general to cooperate with Gods grace in this life and so enherite eternal glorie In fourtie and three whole chapters are mixtly the commendations and precepts of al sortes of vertues sometimes in particular but more often vnder the general names of wisdom and Iustice In the other eight chapters are recited manie excellent examples of most renowmed holie men with praises and thankes to God THE PROLOGVE VPON ECCLESIASTICVS OF IESVS THE SONNE OF SIRACH THE knowlege of manie and great thinges hath bene shewed vs by the Law and the Prophetes and others that folowed them in which we ought to prayse Israel for doctrine wisdom because not onlie they in speaking must nedes be cunning but strangers also both lerning writing may become most lerned My grandfather Iesus after he gaue himselfe more amply to the diligence of reading the Law and the Prophetes and other Bookes that were deliuered vs from our fathers himself also would write some of those thinges which perteyne to doctrine and wisdom that such as are desirous to lerne and to be made counning in the same thinges may more and more be attent in minde and be confirmed to the life that is according to the law I exhort you therfore to come with beneuolence and to read with attent studie and to pardon vs for those thinges wherein we seming to folow the image of wisdom may fayle in the composition of wordes for the Hebrew wordes also fayle when they shal be translated to an other tongue And not onlie these but the Law also itself and the Prophetes and the rest of other bookes haue no smal difference when they are spoken within themselues For in the eight and thirteth yeare in the time of Prolomee Euergetes the king after I came into Aegypt and when I had bene there much time I found there bookes leaft of no smal nor contemptible doctrine Therfore myself also thought it good and necessarie to adde some diligence and labour to interprete this booke and with much watching I brought forth this doctrin in space of time that men may lerne those thinges which teach them that wil applie their minde how they ought to order their maners them that purpose to lead their life according to the Law of our Lord. ECCLESIASTICVS CHAP. I. Wisdom procedeth from God
princes nor by priestes and prophets of that time The same vve might deduce of innumerable other places of this other Prophetes but it is not our * purpose to explicate much in this Edition 1. Reigne in iustice and rule in iudgement Here also to auoide prolixitie vve may once note that these vvordes Iudgement and Iustice haue a saâ—â—e other higher and more excellent signification in holie Scriptures vvhere they most frequently occurre then in prophane vvritings and natural or moral philosophical discourses For Philosophers such as Plato and Aristotel could reach no further then to natural reason vvhich they called right iudgement and to moral equitie vvhich in general they named iustice But the Holie Ghost by these vvordes reueleth most high spiritual mysteries knovven by faith most comfortable to mens soules releeuing and refreshing the consciences of penitents in this life replenishing the iust vvith vnspeakable gladnes in eternal glorie Therfore in the sense vsual in holy Scripture Iudgement is the act of the mind or vnderstanding discerning what is right iust agreing to reason And Iustice is the rectitude of the vvil doing conformably to right direction of the mind or vnderstanding And so these wordes are applied to signifie both Gods and iust mens actions As that vvhich God mercifully decreed in eternitie and promised after the fal of man to do for mankind as conuenient for his Diuine Povvre VVisdom Iustice Mercie Goodnes vvith al the meanes vvhich he ordained for effecting the same is called his Iudgement and the performing and accomplishment therof so saâ—re as is of his part is called his Iustice Also that vvhich anie man discusseth discerneth and determineth in his vnderstanding as right or reasonable in supernatural thinges is called his spiritual iudgement and that vvhich he doth of his freevvil according to the same right iudgement is called his iustice So in this place the Prophet forshevveth that Christ our Kingvvil reigne in iustâ—â—â— that is performe and fulfil al that he as God vvith the Father the Holie Ghost decreed for Redemption Iustification and Salâ—ation of men And the princes his Apostles and other Pastors shal rule in iudgement that is discerne and iudge vvhat is right and good for themselues and the people in respect of their soules and eternal saluation CHAP. XXXIII Sennacherib beseeging and threatning Ierusalem shal be ouerthrowne by Angels 13. that both wicked arrogant infidels may feele the hand of God and faithful sinners repenting after great terror be comforted VVOE to thee that spoilest shalt not thy selfe also be spoiled and that despisest shalt not thy self also be despised when thou shalt haue ended spoyling thou shalt be spoyled when being wearied thou shalt cease to contemne thou shalt be contemned †O Lord haue mercie vpon vs for we haue expected thee be our arme in the morning and our saluation in the time of our tribulation †At the voice of the Angel the peoples fled and at thy exaltation the nations are dispersed †And you spoiles shal be gathered together as the locust is gathered as when the ditches shal be ful therof †Our Lord is magnified because he hath dwelt on high he hath filled Sion with iudgement and iustice †And there shal be fayth in thy times riches of saluation wisdom and knowlege the feare of our Lord that is his treasure †Behold they that see shal crie without the angels of peace shal weepe bitterly †The wayes are dissipated the passenger by the path hath ceased the couenant is made frustrate he hath reiected the cities he hath not estemed the men †The land hath moorned and languished Libanus is confounded and become foule and Saron is made as a desert and Basan is shaken Carmel †Now wil I rise vp sayth our Lord now wil I be exalted now wil I be lifted vp †You shal conceiue heate you shal bring forth stubble your spirit as fire shal deuoure you †And the peoples shal be as ashes of a great fyre thornes gathered together shal be burned with fyre †Heare ye that are far of what thinges I haue done and ye that are neere know my strength †The sinners are terrified in Sion trembling hath possessed the hypocrites Which of you can dwel with deuouring fyre which of you shal dwel with euerlasting heates †He that walketh in iustices and speaketh truth that casteth away auarice of oppression and shaketh his handes from al gift that stoppeth his eares lest he heare bloud and shutteth his eyes that he may see no euil †This man shal dwel on high the munitions of rockes shal be his highnes bread is geuen to him his waters are faithful †His eies shal see the king in his beautie they shal see the land farre of †Thy hart shal meditate feare where is the lerned where is he that pondereth the wordes of the law where the teacher of litle ones †The vnwise people thou shalt not see the people of profound speach so that thou canst not vnderstand the eloquence of his tongue in whom there is no wisdome †Looke vpon Sion the citie of our solemnitie thine eies shal see Ierusalem a rich habitation a tabernacle that can not be transferred neither shal the nailes therof be taken away for euer and al the cordes therof shal not be broken †because onlie there our Lord is magnifical a place of floudes riuers most brode and wide no shippe of rowers shal passe by it neither shal the great galley passe thereby †For the Lord is our iudge the Lord is our lawmaker the Lord is our king he wil saue vs †Thy cordes are loosed and they shal not preuaile thy mast shal be so that thou canst not spred the signe Then shal the spoiles of manie prayes be diuided the lame shal take the spoile †Neither shal the neighbour say I am feble The people that dwelleth therein iniquitie shal be taken away from them CHAP. XXXIIII A prophecie of the destruction of the whole world at the day of Iudgement 5. and in particular of I dumeâ— 9. Ierusalem as figures therof COME neere ye Gentiles and heare and ye peoples attend let the earth heare the fulnes therof the round world and euerie spring therof †Because the indignation of our Lord is vpon al Gentiles and furie vpon al their hostes he hath killed them geuen them into slaughter †Their slaine shal be cast forth and out of their carcasâ—es shal rise a stinche the mountaines shal melt with their bloud †And al the host of the heauens shal melt away and the heauens shal be folded together as a booke and al their host shal fal away as the leafe falleth from the vine and from the figge tree †Because my sword is inebriated in heauen behold it shal descend vpon Idumaea and vpon the peoples of my slaughter to iudgement †The sword of
ye the transmigration which I haue sent out from Ierusalem into Babylon †Thus saith the Lord of hostes the God of Israel to Achab the sonne of Colias and to Sedecias the sonne of Maasias which prophecie vnto you in my name falsely Behold I wil deliuer them into the handes of Nabuchodonosor the king of Babylon and he shal strike them in your eies †And of them a malediction shal be taken vp by al the transmigration of Iuda that is in Babylon saying Our Lord make thee as Sedecias and as Achab whom the king of Babylon fryed in the fire †for that they haue done follie in Israel and committed adulterie with their freindes wiues and haue spoken the word in my name falsely which I commanded them not I am the iudge and the witnes saith our Lord. †And to Semeias the Nehelamite thou shalt say †Thus saith the Lord of hostes the God of Israel For that thou hast sent in thy name bookes to al the people that is in Ierusalem and to Sophonias the sonne of Maasias the priest to al the priestes saying †Our Lord hath made thee priest for Ioiada the priest that thou shouldest be ruler in the house of our Lord vpon euerie man rauing and prophecying to put him into the stockes and into prison †And now why hast thou nor rebuked Ieremie the Anathothite which prophecieth vnto you †Because vpon this he hath sent into Babylon to vs saying It is long build ye houses and inhabite them and plant gardens and eate the fruities of them †Sophonias therefore the priest reade this booke in the eares of Ieremie the propher †And the word of our Lord was made to Ieremie saying †Send to al the transmigration saying Thus saith the Lord to Semeias the Nehelamite Because Semeias hath prophecied to you and I sent him not and hath made you to trust in a lie †Therefore thus saith our Lord Behold I wil visite vpon Semeias the Nehelamite and vpon his seede there shal not be vnto him a man sitting in the middes of this people and he shal not see the good that I wil doe to my people saith our Lord because he hath spoken preuarication against our Lord. CHAP. XXX The prophet is commanded to write the same which he preacheth 4. first pensiue thinges 8. Then ioyful 9. Especially in the new Testament when God wil raise Dauid towitte Christ 16. Who shal destroy al enemies 19 And whose Church shal be great glorious and perpetual THIS is the word that was made to Ieremie from our Lord saying †Thus saith our Lord the God of Israel saying Write vnto thee al the wordes that I haue spoken to thee in a booke †For behold the daies come saith our Lord and I wil conuert the conuersion of my people Israel and Iuda saith our Lord and I wil make them returne to the land which I gaue their fathers and they shal possesse it †And these are the wordes that our Lord hath spoken to Israel and to Iuda †Because thus saith our Lord We haue heard a voice of terrour there is feare and no peace †Demand and see if a man beare childe wherefore then haue I seene euerie mans hand vpon his loyne as a woman that is in trauel and al faces are turned into the iaundice †Alas because that is a great day neither is there the like to it and it is the time of tribulation to Iacob and he shal be saued out of it †And it shal be in that day saith the Lord of hostes I wil breake his yoke from of thy necke and wil breake his bandes and strangers shal no more rule ouer him †but they shal serue our Lord their God and Dauid their king whom I wil raise vp to them †Thou therefore my seruant Iacob feare not saith our Lord neither be thou afrayd Israel because loe I wil saue thee out of a farre countrie and thy seede out of the land of their captiuitie and Iacob shal returne and be at rest flow with al good thinges and there shal be none whom he may feare †because I am with thee saith our Lord to saue thee for I wil make a consumation in al the Nations in which I haue dispersed thee but thee I wil not make into consummation but I wil chastice thee in iudgement that thou maist not seme to thy selfe innocent †Because thus saith our Lord Thy wound is vncurable thy stripe is very sore †There is none to iudge thy iudgement to binde it vp there is no prosite of medicines for thee †Al thy louers haue forgoten thee and wil not seeke thee for with the stroke of an enemie I haue striken thee with cruel chastisment for the multitude of thine iniquitie thy sinnes are hardened †What criest thou vpon thine affliction thy sorow is vncurable for the multitude of thine iniquitie and for thine hardned sinnes I haue done these thinges to thee †Therefore al that eate thee shal be deuoured and al thine enemies shal be led into captiuitie and they that waste thee shal be wasted and al thy spoilers wil I geue to the spoile †For I wil close vp thy wound and wil heale thee of thy woundes saith our Lord. Because they haue called thee ô Sion an out cast This is she that had none to seeke after her †Thus saith our Lord Behold I wil conuert the conuersion of the tabernacles of Iacob and wil haue pitie on his houses and the citie shal be built in her high place and the temple shal be founded according to the order thereof †And out of them shal come forth praise and the voice of them that play and I wil multiplie them and they shal not be diminished and I wil glorifie them they shal not be lessened †And his children shal be as from the beginning and his assemblie shal be permanent before me and I wil visite against al that afflict him †And his duke shal be of himself and the prince shal be brought forth from the middes of him and I wil bring him nere and he shal come to me For who is this that applieth his hart to approch vnto me saith our Lord †And you shal be my people and I wil be your God †Behold the whirle wind of our Lord the furie going forth the storme violently falling it shal light vpon the head of the impious †Our Lord wil not turne away the wrath of indignation til he haue done and accomplished the cogitation of his hart in the latter daies you shal vnderstand these thinges CHAP. XXXI God wil reduce Israel from captiuitie 4. and geue them abundance of al thinges 9. after their tribulation 15. Rachel The afflicted Church shal cease from mourning 18. confessing that she is iustly chastised 20. Christ a perfect man shal be conteyned in his mothers wombe 26. He rising from slepe death wil build
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
builded not houses to inhabite and vineyard and filde and seede we haue not had †but we haue dwelt in tabarnacles and haue bene obedient according to al thinges that Ionadab our father commanded vs. †But when Nabuchodonosor the king of Babylon was come vp to our Land we said Come and let vs goe into Ierusalem from the face of the host of the Chaldees and from the face of the host of Syria and we haue taried in Ierusalem †And the word of our Lord was made to Ieremie saying †Thus saith the Lord of hostes the God of Israel Goe say to the men of Iuda and to the inhabitants of Ierusalem Why wil you not receiue discipline to obey my wordes saith our Lord †The wordes of Ionadab the sonne of Rechab haue preuailed which he commanded his sonnes not to drincke wine and they haue not drunke vntil this day because they haue obeyed the commandment of their father but I haue spoken to you early rysing and speakeing and you haue not obeyed me †And I haue sent to you al my seruants the prophetes rising early and sending and saying Returne ye euerie one from his most wicked way and make your studies good and folow not strange goddes nor worship them and you shal dwel in the land which I gaue you and your fathers and you haue not inclined your eare nor heard me †The children therefore of Ionadab the sonne of Rechab haue firmely kept the precept of their father which he commanded them but this people hath not obeyed me †Therefore thus saith the Lord of hostes the God of Israel Behold I wil bring vpon Iuda and vpon al the inhabitants of Ierusalem al the affliction which I haue spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answered me †But to the house of the Rechabites Ieremie said Thus saith the Lord of hostes the God of Israel For that you haue obeyed the commandment of Ionadab your father and haue kept al his commandments and haue done al thinges that he commanded you †Therefore thus saith the Lord of hostes the God of Israel There shal not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies ANNOTATIONS CHAP. XXXV 1. The house of Rechabites VVe haue here according to the state of Gods Church in the old Testament a cleare example of religious life by professing and performing good workes of supererogation not commanded by God but piously instituted by a holie man called Ionadab VVhich not only himself and his proper children but also their posteritie manie ages after him voluntarily obserued by a prescript Rule Not to builde houses nor dwel in anie but in tentes not to sow seede nor to plant nor haue vinyardes nor to drinke wine A like rule but not the same in al pointes was prescribed by God himself Num 6 for such as would voluntarily embrace it And Elias and Elizens with then disciples obserued an other forme of religious life as appeareth 4. Reg. 1. 2. c. Al which vvere figures of more perfect Religious Orders in the Church of Christ consisting in three essential vowes of voluntarie Pouertie Chastitie and Obedience not commanded but commended and for the better attayning to perfection counseled by our Sauiour vvherof they are called Euangelical Counsels observed by the Apostles leauing al their worldlie substance and al desire of hauing anie proper possessions such also as had wiues leauing them the rest noâ— marying al renouncing their owne willes subiected the same to Christs wil folovving him VVhose example others imitating this holie maner of life hath stil continued in the Church as is euident by the Ecclesiastical histories euen from the Apostles time But al obserued not the same particular rules nor were called by the same titles For as in the time of Moyses law some were called Nazareites some the Children of the Prophetes and some Rechabites after the name of their founders father Rechab a renowmed godlie man so now some are called Eremites some Monkes some Freares and some Religious Clerkes And of ech of these kindes diuers sortes are distinguished by varietie of rules habites special functions and titles either of their first Institutors or of the Institutes themselues or of the places or other occasions As Carmelites Augustines as wel Monkes as Canons Regular Benedictins Bernardins Carthusians Dominicans Fraâ—c scans Iesuiâ—es Theatines Capuchines and the like As also manie distinct Orders of Nunnes But none of them al differ from the rest nor from other Catholique Christians in pointes of faith nor make anie Sectes of Religion as Heretikes ridiculously obiect For al beleue and confesse the self same Catholique Faith in al the Articles therof al vse and acknowlege the same and no other holie Sacraments and al are vnited in one vniuersal Church vnder one visible Head Euerie Order good and holie in their profession al together excellently aâ—oâ—ing the whole bodie with sacred semelie varieties make the same vniuersal Church more glorious CHAP. XXXVI Ieremie in prison sendeth Baruch by Gods commandment to read a booke of comminations before the people 7. exhorting them to repent 9. which being read in a porch of the Temple 11. Micheas reporteth it to the Nobles in the court 14. whither Baruch being called readeth the same before them 20. they informe the king 21. who hearing part therof causeth the booke to be burned 26. and commandeth to apprehend Baruch and Ieremie 27. The booke is write againe by them with addition of more AND it came to passe in the fourth yeare of Ioakim the sonne of Iosias king of Iuda this word was made to Ieremie from our Lord saying †Take a volume of a booke and thou shalt write in it al the wordes that I haue spoken to thee against Israel and Iuda against al Nations since the day that I spake to thee from the daies of Iosias euen to this day †If perhaps the house of Iuda hearing al the euils that I meane to doe vnto them let euerie man returne from his most wicked way and I wil be propicious to their iniquitie and to their sinne †Ieremie therefore called Baruch the sonne of Nerias and Baruch wrote from the mouth of Ieremie al the wordes of our Lord which he spake to him in the volume of the booke †And Ieremie commanded Baruch saying I am shut vp neither am I able to goe into the house of our Lord. †Goe thou in therefore and read out of the volume wherein thou hast written from my mouth the wordes of our Lord in the hearing of al the people in the house of our Lord on the fasting day moreouer also in the hearing of al Iuda which come out of their cities thou shalt read it to them †if perhaps their prayer may fal in the sight of our
Lord and euerie one returne from his most wicked way because great is the furie indignation which our Lord hath spoken against this people †And Baruch the sonne of Nerias did according to al thinges that Ieremie the prophet had commanded him reading out of the volume the wordes of our Lord in the house of our Lord. †And it came to passe in the fifth yeare of Ioakim the sonne of Iosias the king of Iuda in the ninth moneth they proclaymed a fast in the sight of our Lord to al the people in Ierusalem and to al the multitude that was flocked together out of the cities of Iuda in Ierusalem †And Baruch redde out of the wordes of Ieremie in the house of our Lord in the treasurie of Gamarias the sonne of Saphan the scribe in the higher court in the entrie of the new gate of the house of our Lord al the people hearing it †And when Micheas the sonne of Gamarias the sonne of Saphan had heard al the wordes of our Lord out of the booke †he went downe into the kings house to the treasurie of the scribe and behold al the princes sate there Elisama the scribe and Dalaias the sonne of Semeias and Elnathan the sonne of Achobor and Gamarias the sonne of Saphan Sedecias the sonne of Hananias and al the princes †And Micheas told them al the wordes that he had heard Baruch reading out of the volume in the eares of the people †Al the princes therefore sent to Baruch Iudi the sonne of Nathanias the sonne of Selemias the sonne of Chusi saying Take in thy hand the volume out of which thou hast redde in the hearing of the people and come Baruch therefore the sonne of Nerias tooke the volume in his hand and came to them †And they said to him Sitte reade these thinges in our eares And Baruch redde in â—hâ—â— eares †Therefore when they had heard al the wordes they were astonied euerie one toward his neighbour and they sayd to Baruch We must tel the king al these wordes †And they asked him saying Tel vs how didest thou write al these wordes from his mouth †And Baruch sayd to them From his mouth he spake as it were reading vnto me al these wordes and I wrote in a volume with inke †And the princes sayd to Baruch Goe and be hidde thou and Ieremie and let no man know where you are †And they went to the king into the court moreouer they layde vp the volume in the treasurie of Elisama the scribe and they tolde al the wordes in the hearing of the king †And the king sent Iudi that he should take the volume who taking it out of the treasurie of Elisama the scribe redde it the king hearing and al the princes that stood about the king †And the king sate in the winter house in the ninth moneth and there was an hearth set before him ful of burning coles †And when Iudi had redde three or foure pages he cut it with the penknife of a scribe and he cast it into the fire that was vpon the hearth til al the volume was consumed with the fyre that was on the hearth †And the king and al his seruants that heard al these wordes did not feare nor rent their garments †But yet Elnathan and Dalaias and Gamarias gaynesaid the king not to burne the booke and he heard them not †And the king commanded Ieremiel the sonne of Amelech and Saraias the sonne of Ezriel and Selemias the sonne of Abdeel that they should apprehend Baruch the scribe and Ieremie the Prophet but our Lord hid them †And the word of our Lord was made to Ieremie the Prophet after that the king had burnt the volume and the wordes that Baruch had written from the mouth of Ieremie saying †Againe take an other volume and write in it al the former wordes that were in the first volume which Ioakim the king of Iuda hath burnt †And to Ioakim the king of Iuda thou shalt say Thus saith our Lord Thou hast burnt that volume saying Why hast thou written in it telling The king of Babylon wil come in hast and wil waste this land and he wil make man and beast to cease out of it †Therefore thus saith our Lord against Ioakim the king of Iuda There shal not be of him to sitte vpon the throne of Dauid and his carcasse shal be cast forth to the heate by day and to the frost by night †And I wil visite against him and against his seede and against his seruants their iniquities and I wil bring vpon them and vpon the inhabitants of Ierusalem and vpon the men of Iuda al the euil that I haue spoken to them and they haue not heard †And Ieremie tooke an other volume and gaue it to Baruch the sonne of Nerias the scribe who wrote in it from the mouth of Ieremie al the wordes of the booke which Ioakim the king of Iuda had burnt with fire and there were added moreouer manie moe wordes then had bene before CHAP. XXXVII Sedecias appointed by the king of Babylon to reigne in Iuda requesteth Ieremias prayers 4. The Chaldees besieging Ierusalem and hearing that the Aegyptians come against them part away 5. But Ieremie prophecieth that they wil returne and burne Ierusalem 10. For which he is imprisoned 16. After manie dayes the king examineth him of his prophecie who stil affirming the same 20. is kept in the entrie of the prison AND king Sedecias the sonne of Iosias reigned for Iechonias the sonne of Ioakim whom Nabuchodonosor the king of Babylon made king in the Land of Iuda †And he obeyed not he and his seruants and the people of the land the wordes of our Lord that he spake in the hand of Ieremie the prophet †And king Sedecias sent Iuchal the sonne of Selemias and Sophonias the sonne of Maasias priest to Ieremie the prophet saying Pray the Lord our God for vs. †And Ieremie walked freely in the middes of the people for they had not cast him into ward in prison Therefore the armie of Pharao came out of Aegypt and the Chaldees that besieged Ierusalem hearing such tydinges retyred from Ierusalem †And the word of our Lord was made to Ieremie the prophet saying †Thus saith our Lord the God of Israel Thus shal you say to the king of Iuda which sent you to demand of me Behold the armie of Pharao which is come forth to helpe you shal returne into his land into Aegypt †And the Chaldees shal returne and make warre against this citie and take it and burne it with fire †Thus saith our Lord Deceiue not your soules saying The Chaldees going shal goe away and retyre from vs because they shal not goe away †But if you shal strike al the host of the Chaldees that fight against you and there be left of them some wounded euerie
†Nabuchodosor the king of Babylon hath eaten me he hath deuoured me he hath made me as an emptie vessel he hath swallowed me vp as a dragon he hath filled his bellie with my tendernes and hath cast me out †Iniquitie against me and my flesh vpon Babylon saith the habitation of Sion and my bloud vpon the inhabitantes of Chaldee saith Ierusalem †Therefore thus saith our Lord Behold I wil iudge thy cause and wil reuenge thy vengeance and I wil make her sea desolate and wil drie vp her vayne †And Babylon shal be into heapes the habitation of dragons astonishment and hissing because there is not an inhabiter †They shal roare together as lions they shal shake the manes as the whelpes of lions †In their heate I wil set their drinke and I wil make them drunke that they may be drousie and sleepe an euerlasting sleepe not arise saith our Lord. †I wil leade them as lambes to be a victime and as rammes with kiddes †How is Sesach taken and the noble one of al the earth apprehended How is Babylon become an astonishment among the Gentiles †The sea is come vp ouer Babylon she is couered with the multitude of the waues thereof †Her cities are become an astonishment a land inhabitable and desolate a land wherein none can dwel nor sonne of man may passe by it †And I wil visite vpon Bel in Babylon and I wil cast out of his mouth that which he had swallowed and the Gentiles shal no more runne together vnto him for the wall also of Babylon shal fal †Goe out of the middes of her my people that euerie one may saue his life from the wrath of the furie of our Lord. †And lest perhaps your hartes faint and ye feare the bruite that shal be heard in the land and there shal come a bruite in the yeare and after this yeare a bruite and iniquitie in the land and ruler vpon ruler †Therefore behold the daies come and I wil visite vpon the sculptiles of Babylon and al her land shal be confounded and al her slaine shal fal in the middes of her †And the heauens and the earth shal prayse vpon Babylon and al thinges that are in them because spoylers shal come to her from the North saith our Lord. †And as Babylon caused that there should fal slaine in Israel so of Babylon there shal fal slaine in the whole land †You that haue escaped the sword come stand not remember our Lord a farre of and let Ierusalem ascend vpon your hart †We are confounded because we haue heard reproch ignominie hath couered our faces because strangers are come vpon the sanctification of the house of our Lord. †Therefore behold the daies come saith our Lord and I wil visite vpon her sculptiles and in al her land the wounded shal roare †If Babylon shal ascend vp into heauen and stablish her strength on high from me there shal come wasters of her saith our Lord. †A voice of crving from Babylon and great destruction from the Land of the Chaldees †because our Lord hath wasted Babylon and destroyed out of it the great voice and their waues shal sound as manie waters their voice hath geuen a sound †Because the spoyler is come vpon her that is vpon Babylon and her valiants are apprehended and their bow is weakened because the strong reuenger our Lord rendring wil repay †And I wil inebriate her princes and her wise men and her dukes and her magistrates and her valiants and they shal sleepe an euerlasting sleepe and shal not awake saith the king the Lord of hostes is his name †Thus saith the Lord of hostes That most brode wal of Babylon by vndermyning shal be vndermined and her high gates shal be burnt with fire and the labours of the peoples shal come to nothing and of the nations shal be into the fire and shal perish †The word that Ieremie the prophete commanded Saraias the sonne of Nerias the sonne of Maasias when he went with Sedecias the king into Babylon in the fourth yeare of his kingdome and Saraias was the prince of prophecie †And Ieremie wrote al the euil that was to come vpon Babylon in one booke al these wordes that are written against Babylon †And Ieremie said to Saraias When thou shalt come into Babylon and shalt see and shalt reade al these wordes †thou shalt say Lord thou hast spoken against this place to destroy it that there be none to inhabite it from man euen vnto beast and that it be a perpetual wildernesse †And when thou shalt haue finished reading this booke thou shalt tye a stone to it and shalt throw it into the middes of Euphrates †and thou shalt say So shal Babylon be drowned she shal not rise vp from the face of the affliction that I wil bring vpon her and she shal be dissolued Hitherto the wordes of Ieremie CHAP. LII A Recapitulation of the taking of Ierusalem after two yeares siege 7. king Sedecias taken in flight 10. his children slaine before his eyes with other nobles 11. his eyes put out and so lead into Babylon 12. the Temple the Palace and other houses burnt the people caried into captiuitie 15. few excepted to til the land 17. the two brasen pillars lauatorie and al the treasure taken away 24. Al the captiues at diuers times foure thousand six hundred 31. Finally king Ioachin is exalted in the court A Child of one and twentie yeares was Sedecias when he began to reigne and eleuen yeares he reigned in Ierusalem and the name of his mother was Amital the daughter of Ieremie of Lobna †And he did euil in the eyes of our Lord according to al thinges that Ioakim had done †Because the furie of our Lord was against Ierusalem and against Iuda til he cast them away from his face and Sedecias reuolted from the king of Babylon †And it came to passe in the ninth yeare of his reigne in the tenth moneth the tenth of the moneth came Nabuchodonosor the king of Babylon him self and al his armie against Ierusalem and they besieged it and built against it munitions round about †And the citie was besieged vntil the eleuenth yeare of king Sedecias †And in the fourth moneth the ninth of the moneth a famine possessed the citie and there were no victuals for the people of the land †And a breache was made into the citie and al the men of warre fled and went out of the citie in the night by the way of the gate that is betwen the two walles leadeth to the kinges garden the Chaldees besieging the citie round about and they departed by the way that leadeth into the wildernes †But the armie of the Chaldees pursued the king and they apprehended Sedecias in the desert which is beside Iericho and al his trayne fled scattering from him †And when
gouerners by surreption suggested to the king and spake thus vnto him King Darius for euer liue †Al the princes of the kingdom the magistrates and gouerners the senatours and iudges haue taken counsel that there goe forth an imperial decree and an edict That euerie one which shal aske any petition of whatsoeuer God or man vntil thirtie dayes but of thee ô king he be cast into the lake of lions †Now therfore ô king confirme the sentence and write the decree that it may not be changed which is decreed by the Medes and the Persians nor be lawful for anie man to transgresse it †Moreouer king Darius put forth the edict and decreed it †Which when Daniel had perceiued that is to say the law determined he went into his house and the windowes being opened in his vpper chamber three times in a day toward Ierusalem bowed he his knees and adored and confessed before his God as also he had accustomed to doe before †Those men therfore searching curiousely found Daniel praying and beseching his God †And coming they spake to the king vpon the edict O king hast thou not decreed that euerie man which should aske any of the goddes men vntil thirtie dayes but thyself ô king he should be cast into the lake of lions To whom the king answering said The word is true according to the decree of the Medes and Persians which it is not lawful to transgresse †Then they answering sayd before the king Daniel of the children of the captiuitie of Iuda hath not cared for thy law and for the edict that thou madest but three times in a day he prayeth with his prayer †Which word when the king had heard he was strooken very sad and for Daniel he set his hart to deliuer him and euen vntil sunne set he laboured to deliuer him †But those men perceiuing the king said to him know thou ô king that the law of Medes and Persians is that euerie decree which the king hath determined is not lawful to be changed †Then the king commanded and they brought Daniel and cast him into the lake of lions And the king said to Daniel Thy God whom thou doest worshippe alwayes he wil deliuer thee †And there was a stone brought and layd vpon the mouth of the lake which the king sealed with his ring and with the ring of his nobles that nothing should be done against Daniel †And the king went into his house and slept vnsupped and meates were not brought before him moreouer also sleepe departed from him †Then the king rising in the very first breake of day went in hast to the lake of the lions †and approching to the lake cried on Daniel with a weeping voice and spake vnto him Daniel seruant of the liuing God thy God whom thou seruest alwayes hath he bene able thinkest thou to deliuer thee from the lions †And Daniel answering the king said King for euer liue †My God hath sent his Angel and hath shut vp the mouthes of the lions and they haue not hurt me because before him iustice hath bene found in me yea and before thee ô king I haue done no offence †Then was the king exceding glad vpon him he commanded Daniel to be brought out of the lake and Daniel was brought out of the lake and no hurt was found in him because he beleued his God †And by the kings comandment those men were brought that had accused Daniel and they were cast into the lake of the lions themselues and their children and their wiues and they came not to the pauement of the lake til the lions caught them brake al their bones in peeces †Then Darius the king wrote to al peoples tribes and tongues dwelling in the whole earth PEACE be multiplied vnto you †By me a decree is made that in al myne empire and my kingdom they dread and feare the God of Daniel for he is the liuing and eternal God for euer and his kingdom shal not be dissipated his power euen for euer †He is the deliuerer and sauiour doing signe meruels in heauen and in earth who hath deliuered Daniel out of the lake of the lions †Moreouer Daniel continued vnto the kingdom of Darius and the kingdom of Cyrus the Persian CHAP. VII Daniel seeth foure windes fighting and foure terrible beastes rising from the sea 9. God sitting in a throne and serued by innumerable Angels 11. The greatest beast is slaine and the powre of the rest diminished 13. The Sonne of man receiueth eternal powre of God 15. The prophet much terrified is instructed that the foure beastes signifie foure kingdoms 19. The greatest shal preuaile for a while 26. but shortly perish IN the first yeare of Baltassar the king of Babylon Daniel saw a dreame the vision of his head in his bed and writing the dreame he comprehended it in a short speach and in summe comprising it he said †I saw in my vision by night and behold the foure windes of heauen fought in the great sea †And foure great beasts came vp out of the sea diuerse one from an other †The first as it were alyonesse she had the wings of an eagle I beheld til her winges were plucked of and she was lifted vp from the earth she stood vpon the fete as a man the hart of a man was geuen to her †And behold an other beast like a beare stood a side and there were three rewes in the mouth therof and in the teeth therof thus they said to it Arise eate very much flesh †After this I beheld and loe an other as it were a leopard and it had winges as of a bird foure vpon it there were foure heades in the beast and powre was geuen to it †After this I beheld in the vision of the night and loe g a fourth beast terrible and meruelous and strong excedingly it had great yron teeth eating and breaking and treading the rest with her fete and it was vnlike to the other beasts which I had sene before it and it had tenne hornes †I considered the hornes and behold an other h litle horne sprang out of the middes of them and three of the first hornes were plucked of at the presence therof and loe eyes as it were the eyes of a man were in this horne a mouth speaking great wordes †I beheld til thrones were set and i the ancient of dayes sate his vesture white as snow and the heares of his head as cleane wool his throne flames of fire his wheeles fire kindled †A fire swieft streame came forth from his face k thousandes of thousands ministred to him l tenne thousand hundred thousands assisted him iudgement sate and the bookes were opened †I beheld because of the voice of the great wordes which that horne spake and I saw
eyes the same is the first king †But wheras that being broken there rose vp foure for it foure kinges shal rise vp of his nation but not in his strength †And after their reigne when iniquities shal be increased there shal arise a king impudent of face and vnderstanding propositions †And his strength shal be made strong but not in his owne strength and more then can be beleued shal he waste al thinges and shal prosper and doe And he shal kil the strong and the people of the saints †according to his wil and craft shal be directed in his hand and he shal magnifie his hart and in the abundance of al thinges he shal murder very manie agaynst the prince of princes shal he arise without hand he shal be destroyed †the vision of the euening and the morning which hath bene sayd is true thou therfore seale the vision because it shal be after manie dayes †And I Daniel languished and was sicke for certaine dayes and when I was risen vp I did the kings workes and was astonied at the vision and there was none that could interprete it CHAP. IX Daniel confessing that they are iustly afflicted for their sinnes 15. prayeth for speedie mercie 20. An Angel signifieth to him that within seuentie wekes of yeares Christ wil come 26. and be slayne his people the Iewes denying him whom he wil therfore reiect IN the first yeare of Darius the sonne of Assuerus of the seede of the Medes who reigned ouer the kingdom of the Chaldees †the first yeare of his kingdom I Daniel vnderstood in bookes the number of the yeares wherof the word of our Lord was made to Ieremie the prophete that seuentie yeares should be accomplished of the desolation of Ierusalem †And I sette my face to our Lord my God to pray and besech in fastinges sackcloth and ashes †And I prayed our Lord my God and I confessed and said I besech thee ô Lord God great and terrible which keepest couenant mercie to them that loue thee and keepe thy commandements †We haue sinned we haue done iniquitie we haue dealt impiously and haue reuolted we haue declined from thy commandments and iudgements †We haue not obeyed thy seruants the prophets that haue spoken in thy name to our kinges to our princes to our fathers and to al the people of the land †To thee ô Lord iustice but to vs confusion of face as is to day to the man of Iuda and to the inhabiters of Ierusalem and to al Israel to them that are nere and to them that are farre of in al the landes to which thou hast cast them out for their iniquities in which they haue sinned against thee †O Lord to vs confusion of face to our princes to our fathers that haue sinned †But to thee Lord our God mercie and propiciation because we haue reuolted from the †and haue not heard the voice of the Lord our God to walke in his law which he gaue vs by his seruants the prophetes †And al Israel haue transgressed thy law and haue declined from hearing thy voice and the malediction hath distilled vpon vs the detestation which is written in the booke of Moyses the seruant of God because we haue sinned to him †And he hath established his wordes which he spake vpon vs and vpon our princes that iudged vs that he would bring in vpon vs a great euil such as neuer was vnder al the heauen according to that which hath bene done in Iersalem †As it is written in the law of Moyses al this euil is come vpon vs and we besought not thy face ô Lord our God that we might returne from our iniquities might thinke on thy truth †And our Lord hath watched vpon the malice and hath brought it vpon vs iust is the Lord our God in al his workes which he hath done for we haue not heard his voice †And now ô Lord our God which broughtest forth thy people out of the Land of Aegypt in a strong hand madst thee a name according to this day we haue sinned we haue done iniquitie †O Lord according to al thy iustice but let thy wrath be turned away I besech thee and thy furie from thy citie Ierusalem from thy holie mount For by reason of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproch to al round about vs. †Now therfore heare ô our God the petition of thy seruant his prayers and shew thy face vpon thy sanctuarie which is desert for thyne owne sake †Incline my God thine eare heare open thine eyes and see our desolation the citie vpon which thy name is inuocated for neither in our iustifications doe we prostrate prayers before thy face but in thy manie commiserations †Heare ô Lord be pacified ô Lord attend doe delay not for thine owne sake my God because thy name is inuocated vpon thy citie vpon thy people †And when I yet spake prayed and confessed my sinnes and the sinnes of my people of Israel and did prostrate my prayers in the sight of my God for the holie mount of my God †as I was yet speaking in prayer loe the man Gabriel whom I had sene in the vision from the beginning quickly flying touched me in the time of the euening sacrifice †And he taught me and spake to me sayd Daniel now am I come forth to teach thee and that thou mighst vnderstand †From the beginning of thy prayers the word came forth and I am come to shew it to thee because thou art a man of desires and doe thou marke the word and vnderstand the vision †Seuentie weekes are abbridged vpon thy people vpon thy holie citie that preuarication may be consummate and sinne take an end iniquitie be abolished and euerlasting iustice be brought vision be accomplished and prophecie the Holie one of holies be anointed †Know therfore marke From the going forth of the word that Ierusalem be built againe vnto Christ the prince there shal be seuen weekes sixtie two weekes the streete shal be built againe the walles in * straitnes of the times †And after sixty two weekes Christ shal be slaine and it shal not be his people that shal denie him And the city the sanctuary shal the people dissipate with the prince to come the end therof waste after the end of the battel the appoynted desolation †And he wil confirme the couenant to manie one weeke and in the halfe of the weeke shal the hoste the sacrifice fayle and there shal be in the temple the abomination of desolation euen to the consummation and to the end shal the desolation endure CHAP. X. After fasting other voluntarie afflictions 4. Daniel seing a
already Praef. Tobiae that the Canon of the Christian Catholique Church is of souereigne auctoritie though the Iewes Canon haue them not Finally wheras these bookes were not canonized in the former General Councels it sufficeth that they are since declared to be Canonical Diuine Scripture as some other partes haue likewise bene which English Protestants do not denie As the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn and S. Iudes epistle of al which Eusebius and S. Ierom testifie that some lerned Fathers doubled sometimes whether they were Apostolical or no. But afterwards the same with these two bookes of Machabees and others were expresly declared to be Diuine Scripture by the third Councel of Carthage can 47. By the Councel of seuentie Bishops vnder Gelasius though by the name of one booke as also Esdras and Nehemias as but one booke Last by the Councels of Florence and Trent If anie further require the iudgement of more ancient Fathers diuers doe alleage these bookes as Diuine Scriptures S. Dyonise c. 2. celest Hierar S. Clemens Alexan. li. 1. Stromat S. Cyprian li. 1. Epist ep 3. ad Cornelium li. 4. ep 1. de exhort ad Martyrium c. 11. Isidorus li. 16. c. 1. Etym. S. Gregorie Nazianzen hath a whole Oration of the seuen Machabees Martyrs and their mother S. Ambrose li. 1. c. 41. Offic. But to omite others albeit S. Ierom vrged not these bookes against the Iewes yet he much estemed them as appeareth in his commentaries vpon Daniel c. 1. 11. 12. S. Augustin most clerly auoucheth li. 2. c. 8. de doct christ li. 18. c. 36. de ciuit that notwithstanding the Iewes denie these bookes the Church holdeth them Canonical And wheras one Gaudentius an heretike alleaged for defense of his haeresie the example of Razias who slew him self 2. Mac. 14. S. Augustin denieth not the auctoritie of the booke but discusseth the fact and admonisheth that it is not vnprofitably receiued by the Church si sobrie legatur vel audiatur if it be read or heard soberly VVhich was a necessarie admonition to those Donatistes who not vnderstanding the holie Scriptures depraued them as S. Peter speaketh of like heretikes â—p 2. c. 3. to their owne perdition Now touching the contentes a great part of the same historie which is written in the former booke is repeted in the second with such varietie of some thinges added some omitted as in the bookes of Kinges and Paralipomenon and as the Gospel is written by the foure Euangelistes Ioyning therfore these two bookes together the Concordance therof conteyneth foure principal partes The Preface the Historie an Appendix the Conclusion But the three former partes are very extraordinarily disposed For the writer of the second booke who doubtles was a distinct person from him that writte the former first of al added an Appendix to the historie written before making mention of two Epistles and reciting the summe of one of them in the first chapter and part of the second as though he meant to haue writte no more of the same matter But then as it may seme vpon new resolution intending to abridge the historical bookes of Iason maketh a preface to his worke in the rest of that second chapter And so prosecuteth his purpose and finally maketh a briefe conclusion in the three last verses of the same second booke The mayne historie conteyneth two special partes The first sheweth the state of Gods peculiar people the Iewish nation from the beginning of the Grecian Monarchie parted after the death of Alexander amongst his folowers of which some did exceedingly persecute the Iewes by diuers both suttle and cruel meanes to the ruine of manie and euen to death and martyrdom of some most constant obseruers of Gods Lawes and true Religion til the warres of the Machabees in the first chapter of the first booke and in the 3. 4 5 6. and 7. chapters of the second booke In the other fiftene chapters of the former booke and other eight of the second are described the battles victories triumphes of the valient Machabees Of which holie warres Mathathias was the beginner and first captaine Iudas the second the third Ionathas and Simon the fourth after whose death his sonne Iohn Hyrcanus succeded Duke and Hieghpriest But because these bookes are intermixed the one with the other whâ—soeuer please to read them in order of the historie may folow the direction of the Alphabet letters set in the inner margen beginning with A. at the twentith verse of the second chapter of the second booke to the end of the same chapter Thence procede as the signe of a starre directeth to the next letter B. which is at the beginning of the first booke the first chapter first verse And so in the rest And when the capital letters are ended the smaller wil direct you THE FIRST BOOKE OF MACABEES CHAP. I. King Alexander conquering manie countries erecteth a new Monarchie 6. who dying his chief folowers succeede in seueral kingdomes of the same Monarchie 11. King Antiochus approueth that a prophane schole be setup in Ierusalem 17. subdueth Aegypt 21. inuadeth Iudea entreth by force into Ierusalem spoyleth the temple 25. and killeth manie 30. Two yeares after sendeth an other spoyler who killing manie robbeth and burneth lerusalem 35. fortisieth the towre of Dauid 38. prophaneth al holie thinges 4â— commandeth al to committe idolatrie 47. and to forsake the rites of Gods law 52. vpon paine of death 57. He setteth vp an abominable idol in the Temple 60. persecuteth and murdereth those that conforme not themselues to these innouations AND it came to passe after that Alexander Philips sonne the Macedonian that first reigned in Greece being gone out of the land of Cethim stroke Darius king of the Persians and the Medes †he made manie battels and obteyned the munition of al and slewe the kinges of the earth †and he passed through euen to the ends of the earth and tooke the spoiles of the multitude of the Gentils and the earth was silent in his sight †And he gathered powre and an armie exceding strong and his hart was exalted and eleuated †and he obtayned the regions of the Gentils and the tyrantes and they were made tributaries to him †And after these thinges he fel downe in his bed and he knew that he should dye †And he called his seruants the Nobles that were brought vp with him from his youth he diuided his kingdom to them when he yet liued †And Alexander reigned twelue yeares and he died †And his seruants possessed the kingdom euerie one in his place †and they did al put crownes on them after his death their sonnes after them manie yeares euils were multiplied in the earth †And there came forth of them a sinful roote Antiochus Illustre the sonne of king Antiochus
was receiued †A copie of the letter which they sent to Darius SISENNES deputie of Syria and Phenice and Satrabuzanes and his felowes in Syria and Phenice presidents to king Darius greeting †Be al thinges knowen to our Lord the king that when we came into the countrie of Iurie and had entered into Ierusalem we found them building the great house of God †And the temple of polished stones and of great and precious matter in the walles †And the workes to be a doing earnestly and to succede and prosper in their handes and in al glorie to be perfited most diligently †Then we asked the ancients saying by whose permission build ye this house found these workes †And therfore we asked them that we might doe thee to know the men the ouerseers and we required of them a rolle of the names of the ouerseers †But they answered vs saying We are the seruantes of the Lord which made heauen and earth †And this house was built these manie yeares past by a king of Israel that was great and most valiant and was finished †And because our fathers were prouoking to wrath and sinned agaynst God of Israel he deliuered them into the handes of Nabuchodonosor the king of Babylon king of the Chaldees †And throwing downe this house they burnt it and they led the people captiue into Babylon †In the first yeare when Cyrus reigned the king of Babylon Cyrus the king wrote to build this house †And these sacred vessels of gold and siluer which Nabuchodonosor had taken out of the house which is in Ierualsem and had consecrated them in his owne temple Cyrus brought them forth agayne out of the temple which was in Babylon and they were deliuered to Zorobabel to Salmanasar the deputie †And it was commanded them that they should offer these vessels lay them vp in the temple which was in Ierusalem and build the temple of God itself in his place †Then did Salmanasar lay the fundations of the house of our Lord which is in Ierusalem and from that time vntil now it is a building and is not accomplished †Now therfore if thou thincke it good ô king let it be sought in the kings liberaries of Cyrus the king which are in Babylon †and if it shal be found that the building of the house of the Lord which is in Ierusalem begane by the counsel of Cyrus the king and it be thought good of our Lord the king let him write to vs of these thinges †Then Darius the king commanded search to be made in the libraries and there was found in Ecbatana a towne that is in the countrie of Media one place wherin were writen these wordes †IN THE FIRST YEARE of the reigne of Cyrus king Cyrus cōmanded to build the house of the Lord which is in Ierusalem where they did burne incense with dayly fire †the height wherof shal be of ten cubits the bredth three score cubites foure square with three stones polished and with a loft galerie of wood of the same countrie one new galerie and the expenses to be geuen out of the house of Cyrus the king †And the sacred vesseles of the house of the Lord as wel of gold as of siluer which Nabuchodonosor tooke from the house of our Lord which is in Ierusalem where they were layed that they be put there †And he commanded Sisennes the deputie of Syria Phoenice and Satrabuzanes and his felowes them that were ordayned presidentes in Syria Phoenice that they should refraine themselues from that place †And I also haue geuen commandment to build it wholly and haue prouided that they helpe them which are of the captiuitie of the Iewes til the temple of the house of the Lord be accomplished †And from the vexation of the tributes of Coelesyria Phoenice a quantitie to be geuen diligently to these men for the sacrifice of the Lord to Zorobabel the gouernour for oxen and rammes and lambes †And in like maner corne also and salt and wine and oyle continually yeare by yeare according as the priestes which are in Ierusalem haue prescribed to be spent dayly †that libamentes may be offered to the most high God for the king his children that they may pray for their life †And that it be denounced that whosoeuer shal transgresse anie thing of these which are writen or shal despise it a beame be taken of theyr owne they be hanged their goodes be confiscate to the king †Therfore the Lord also whose name is inuocated there destroy euery king nation that shal extend their hand to hinder or to handle il the house of the Lord which is in Ierusalem †I Darius the king haue decreed that it be most diligently done according to these thinges CHAP. VII The house of God is finished 7. and dedicated 10. the feast of Pasch is also celebrated seuen dayes with Azimes THEN Sisennes the deputie of Coelesyria and Phaenice and Satrabuzames and their felowes obeying those thinges which were decreed of Darius the king †applied the sacred workes most diligently working together with the ancientes of the Iewes the princes of Syria †And the sacred workes prospered Aggeus Zacharias the prophetes prophecying †And they accomplished al thinges by the precept of our Lord the God of Israel and by the counsel of Cyrus Darius and Artaxerxes the king of the Persians †And our house was a finishing vntil the three and twentith day of the moneth of Adar the sixth yeare of Darius the king †And the children of Israel and the Priestes and Leuites and the rest that were of the captiuitie which were added did according to those thinges that are written in the booke of Moyses †And they offered for the dedication of the temple of our Lord oxen an hundred rammes two hundred lambes foure hundred †And kiddes for the sinnes of al Israel twelue according to the number of the tribes of Israel †And the Priestes and Leuites stood clothed with stoles by tribes ouer al the workes of our Lord the God of Israel according to the booke of Moyses and the porters at euerie gate †And the children of Israel with them that were of the captiuitie celebrated the phase the fourtenth moone of the first moneth when the Priestes and Leuites were sanctified †Al the children of the captiuitie were not sanctified together because al the Leuites were sanctified together †And al the children of the captiuitie immolated the phase both for their brethren the Priestes and for them selues †And the children of Israel did eate they that were of the captiuitie al that remayned apart from al the abominations of the nations of the land seeking our Lord. †And they celebrated the festiual day of Azymes seuen dayes feasting in the sight of our Lord. †Because he turned the counsel of the king of the
in the space of nere 300. yeares   l 2564.   l Othoniel the first Iudge of the tribe of Iuda deliuered the Israelites from molestation of the king of Syria He gouerned comprehending also the intermission fourtie yeares Iudic. 3. v. 11. Neither did it suffice their phancies to coÌ„mend themselues and their goodes to the protection of few goddes but diuers thinges yea and the same thinges according to diuers state to diuers goddes and goddesses As S. Augustin noteth li. 4. c. 8. de ciuit that they thought it not sufficient to coÌ„mend their landes possessions to one god or goddesse but the fieldes to one mouÌ„taines to an other little hilles to an other valleys or medowes to an other Likewise their corne not al to one but the sede newly sowne to one beginning to brewerd to an other when it riseth beginneth to haue knottes to an other when it bladeth to an other when the eare springeth to an other when it is ripe readie to be reaped to an other And so without end more and more vaine goddes were imagined by the diuels suggestion The booke of Iudges sheweth the state of the people of God the space of nere three hundred yeares after the death of Iosue when they had sometimes temporal gouerners of diuers tribes some times none m 2588.   m Aod of the tribe of Beniamin the second Iudge killed Eglon king of Moab and so deliuered Israel and slew tenne thousand Moabites Iud. 3. v. 20. 29.      n Samgar a husbandman the third Iudge killing six hundred Philisthimes with the culter of a plough defended Israel Iudic. 3. v. 31. He with Aod and the times wanting iudges gouerned seuentie fiue yeares   o 2663.   o Barach by direction of Debora a prophetesse fighting against Sisara chiefe captaine of Iabin king of Asor Iahil a stout woman slew the same captaine striking a naile in his head Iud. 4. They gouerned 38. yeares    Abisue Salmon p Gedeon confirmed by miracles that he was sent of God ouertherw the Madianites and deliuered Israel gouerning fourtie yeares Iudic. 6. 7. 8.   p 2701.   q Abimelech the base sonne of Gedeon vniustly vsurping auctoritie killed his seuenty bretheren one only escaping but within three yeares was hated of his folowers and slaine by a woman Iud 9.   q 2741.   r Thola defended the countrie from inuasion of enimies three yeares Iud. 10.   r 2744.   s Iair a potent noble man defended the people twentie two yeares Iud. 10. v. 3.   s 2767. Bocci  t Iepte first reiected but afterwards intreated by the ancientes of the people fought for them and ouerthrew the enemies And vpon an vndiscrete vow offered his daughter in sacrifice Iud. 11.   t 2789.  Booz   who so deluding men brought them to eternal ruine    v He killed in ciuil warre fourtie two thousand Ephraimites and gouerned six yeares Iud. 12.   w 2795.   w Abesan a fortunate good man ruled in peace seuen yeares Iudic. 12. v. 9. About this time Booz of the tribe of Iuda maried Ruth a Moabite by whom the right line of Iudas descended by Phares to Dauid Ruth 4. v. 18. c. The people in this time of peace fel againe to idolatrie For which God suffered the Philistimes to afflict them Iud. 13. The tribe of Dan set vp idolatrie Iud. 18.  x 2802.   x Ahialon gouerned likewise in peace tenne yeares Iud. 12. v. 11. A hainous crime being committed in the tribe of Beniamin and not punished the other Israelites made battle against them being themselues also great sinners lost manie men in two conflictes but in the third the tribe of Beniamin was almost destroyed Iud. 19. v. 20. The booke of Ruth amongst other mysteries sheweth the genealogie of Dauid of whose sede Christ was borne y 2812.  Obed. y Abdon an other nobleman gouerned eight yeares Iud. 12. v. 13.   z 2820. Ozi  z Samson from his birth a Nazareite of admirable streingth did manie heroical actes killed manie Philistimes in his life more by his owne death He gouerned twentie yeares Iud. 13. v. 5. c. ch 16. v. 31.   a 2840. Hei otherwise Zaraias  a Heli of the stocke of Aaron by the line of Ithamar was High priest and gouerned Israel fourtie yeares 1. Reg. 4. v. 18.     Isai or Iesse b Samuel whose mother being long barren had presented him an infant in the temple according to her vow was a Nazareire and a prophet from a child 1.  The foure bookes of kings shew the state of the Church from the b 2880.     first kinges of Gods people to their captiuitie And the two bookes of Paralipomenon do repete briefly some thinges written before partly adde thinges omitted in other bookes  Maraioth Dauid b. Reg. 1. 3. And after the death of Heli gouerned the people of Israel before Saul twentie yeares And with him twentie yeares more About the yeare of the world 2830. Troy was taken and destroyed by the Grecians In which battel were Agamemnon Vlisses Achilles Nestor many others not in dede so renowmed for anie vertues or factes of their owne as Homer Horace Viâ—gil Onid others by poetical libertie flatterie sette them forth But most follie appeareth in that the citie of Rome was afterwards commended to those goddes which were taken in Troy not able to defend them selues from inuasion and spoile S. Aug. li. 1. c. 3. ciuit The psalmes written by Dauid a summarie of al holie Scriptures c 2900. Achimelech or Amarias Dauid king c By the importunitie of the people to haue a king God appointed Samuel to annoint Saul 1. Reg. 10. who at first gouerned wel but afterwards declining from God was deposed Dauid annointed by the same prophet Samuel 1. Reg. 16. Yet Saul was not actually depriued of the scepter so long as he liued 1. Reg. 31.   d 2920. Abiathar or Achitob Salomon d Dauid king prophetâ—â— led his kingdom as a right parterne of al good kinges made the booke of Psalmes ful of al diuine knowlege prepared meanes for building the temple ordained diuers sortes of musitians and reigned fourtie yeares 2. Reg. totus 2. Par. 23 c.   e 2960. Sadoc  e Salomon excelling in wisdom prospered in this world 3. Reg. 3. c.   f 2964.   f He built the temple and adorned the same with al excellent furniture requisite for Gods seruice disposing al in order as Dauid had ordained   THE END OF THE FOVRTH AGE THE BEGINNING OF THE FIFTH AGE AnnimuÌ„di High-priests kinges of luda The sacred Historie Schismes and infidelitie Scriptures g 2972.   g The temple being finished in seuen yeares was
4. :: The life of the iust hath fulnes of dayes though it be otherwise short the daies of the wicked are void of fruict be they manie or few S. Ambrose li. de Abraham :: S. Augustin â—q 72. in Gen disputeth but could not decide whether Rebecca went to some Priest or Prophet or Altar or whither els or only retyred to priuate prayer :: Holie Scripture premonisheth Iacobs sinceritie lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit VVhy Agar Cetura being lawful wines are called coÌ„cubines Their childreÌ„ signified Pagaines Heretikes Gods predestination and for seing include not exclude the meanes by which his wil is done The couenant made to Abraham pertaned only to Isaac and Iacob not to the rest of his issue li. 16. c. 35. ciuit 2. Reg. 8. Psal 59. Gods mere mercie in electing anie his iustice to the reprobate Rom. 9. Iacob lawfully bought but Esau sinned in selling the first-birth-right :: God by Abrahams exaÌ„plar life inuited the Aegyptians to true religion now commandeth Isaac to stay in Gerara to the like end S. Theod. q. 76. in Gen. :: See pag 52. :: Adulterie a great sinne also among Painims * The chanel where sometimes a vehement streame ruÌ„neth sometimes none at al. * VVrangling :: So nations of the world first enuyed the Church of Christ but after made peace with it :: Esau by marying against his parents wil made breach from them External ceremonies in the law of nature Christian for titude preuaileth more by suffering then by forcible resisting The Epistle on Saturday the second weke in Lent :: Iacob secure in conscience that the right of first-birth belonged to him yet feared to geue occasioÌ„ of offence to his father :: It was truly Gods wil but not in that sâ—â— as Isaac vnderstood it :: Isaac now knowing it to be Gods wil ratified that he had done :: worldlings blessing consisteth in transitorie welth :: The Idumeans being subdued by king Dauid 2 Reg. 8. reuolted from king Ioram and had a king of their owne 4. Reg. 8. they were againe subdued by Hircanus teste Iosepho li. 13. Antiq but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. Iacob did not lie nor sinne in saying he was Esau c. He is proued innocent by the text 1. 2. 3. 4. 5. 6. 7. The Fathers proue his innocencie in this fact Euerie lie is a sinne Some deceipt good Ho. 6. ad Col. Hier. 20. Epist. 125. It was good that Isaac knew not Iacob when he blessed him Good in respect of Esau More to Gods glorie and Iacobs commendation Ho. 53. q. 79. in Gen. :: Isaac againe coÌ„firmeth the blessings of Abraham to Iacob and his sede omitting Esau yea and God repeteth the same v. 13. The Epistle in a votiue Masse for trauelers Sap. 10. * House of God :: To whom ynough is not ynough to him nothing is ynough Aulus Gell. VVhy Iacob traueled in poore state A notable example of Gods comforth to the afflicted Al nations beleuing in Christ are blessed in him Erecting and annointing of Altares is a religious office being done to Gods honour The Church lerneth not rites of Idolaters but they of the Church Difference in religious supersticious ciuil honour consisteth in the persons intentions Two sortes of holie oyle Vowes are properly of things which are not otherwise commanded Gen. 14. :: S. Augustin q. 87. in Gen coÌ„mendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries It is no where more ciuil modest then in England * VVithout â—â—â—ges :: Laban greeously offended neither could Lia be excused but Iacob was innocent in this fact :: After seuen daies he had Rachel who was his first spouse S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. :: Not properly 〈◊〉 but griefe â—â—â—â—ul 〈◊〉 S. Aug. li 22 c 5â— cont Faust :: Of pluralitie of wiâ—â—s see pag. 62. :: Holie Scripture saith S. Augustin would neuer hâ—â—e mentioned such womanlie deâ—ires but to admonish vs to â—â—ke great misteries therin li. 22 c. 56. â—oâ—t â—austum :: Iacob did iustly vse this meanes to recouer thâ—â— which Laban withheld sâ—oÌ„ him being duâ— for the dowrie of his wiues and recompence for his seruice Rupert li. 7. c 39. in Gen. :: Annointing of Altarâ— and free vowes are gratful 〈…〉 es to God See chap. 28. Ter 〈…〉 :: 〈…〉 sinned 〈…〉 Psal 4. Images of false goddes are idols Some images are neither religious nor supersticious Some are religious 1. Reg. 19. 〈…〉 3. Rachel tooke away her fathers Idols for hâ—â— good She kept them in recompeÌ„ce of wrongs :: The changing of his name here promised is performed chap. 35. S. Hieron Tradit Heb. Iacobs feare was iust and without fault 1. Ioan 4. q. 102. 〈◊〉 Gen. The causes of his feare The humble conceipt of him selfe Eccle. â— Esaus inclination meanes to reuenge Iacobs prayer qualified with Humilitie Gratitude Confidence Meeknes Iacobwrestled with an Angel corporally spiritually Osee 12. :: Iacob seing Gods hand in this change of his brothers mind not of flaterie but sincerly acknowledged his benignitie as Gods countenance towards him O Dina saith S. Bernard what nedewas there to see wemen of a strange countrie Tract de gradib humilitatis :: They offended by falsly pretending religion and by excesse in reuenge therfore are reproued by their father v 30. chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith 9. * An execrable tree :: God when it pleaseth him maketh the weake stronger then the mightie and few more terrible then â—â—nie S. Châ—isost ho. 59. S. Aug. q. 112. in Gen. :: The name of supplanter not sufficiently expressing his valure he is also called Israel See the Annotation Math. 2. :: For this fact Ruben was excluded from the chiefe dignitie among his bretheren Gen. 49. Clensing from sinne is the first office of the seruants of God The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob Al his twelue sonnes in their posteritie were heires of the promised land :: The separation of Esau from Iacob :: By the common opinon of Latin and Greke fathers this was holie Iob. as we shal discusse when we come to his booke against the hebrew doctors who say Iob was of Nachors race chap. 4. 10 22. 25. By comparison of interrupted companies the coÌ„tinual succession of the Church is more glorious One place of Scripture feemeth contrarie to an other but is not Holie Scriptures not easie to be vnderstood Esaus last parting from Iacob The seuenth part of this booke How Ioseph was sold into Aegypt and there aduanced :: These things folowing hapned to Iacob in his generations that is in his childreÌ„ See S. Chrisost ho. 23. in Gen. :: That for il life they were infamous the hebrew word dâ—â—â—a signifieth infamie :: The Epistle on friday
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore
affliction not able to deliuer them selues seeke reuenge by murmuring and other euil speaches but the perfect resolue to rule their tongues d euen to forbeare sometimes from their owne iust defence e though therby they indure more persecution f sorow suppressed maketh the hart to burne with zele and indignation g If it may please thee let me know how long I shal liue desiring to dye as Elias desired 3. Reg. 19. h my life and al that I haue is as nothing compared to thy eternitie i as a shadow or image appearing in a glasse which is quickly forgotte k therfore there is no cause man should be trubled in mind for temporal miseries l Thou hast suffered me to be reproched by the foolish that prosper in this world m I know my tribulation is by thy prouidence o my life decayeth as a spider hauing spent al her moysture p Almen are strangers in this life heauen being our home q that I may recouer spiritual streingth in this life r after which I shal not be in state to do frceworkes of satisfaction nor merite Christs comming and redeming of manking The 5 key a perteyning vnto the new Testament b the faithful of the old and new Testament reioyce in the coming of Christ c Christ by him seâ—â—e and by others preached the Gospel of saluation d the multiplication of Christians therbâ— e â—â— sacrifice of the old testament sufficed â—o satisfie Gods iustice for the sinne of man f Christ by the eare of obedience performed the redemption of man by his death as was determined from eternitie S. Paul for eares â—aith bodie See Annotations Heb. 10. Heb. 10. g The summe of holie Scripture is of Christs Incarnation death for redemption of man h Againe Christ inculcateth the preaching and receiuing of his Gospel in the whole world i In the greatest and wisest congregations of this world Christ concealeth not his mercie and truth So himselfe professed before Annas Caiphas Pilate and their councels S. Paul preached Christ at Atheâ—s and in manie nations and so the other Apostles For their voice went into al the coastes of the earth k The prophet now speaketh in the name of Christs mystical bodie the Church praying to be made partaker of mercie and to be deliuered from euâ—les l the sinnes also of those which beleue in Christ are so manie that they can not be fully sene in particular m I almost faint in considering so manie and so great iniquities amongst those that professe Christ n The whole Church prayeth in the name of al for the infirme members o The prophet foresheweth that the reprobate for their obstinate malice seeking to hurt others shal be confounded p that skornfully say wel wel wishing al euil to good men q which not only in mouth and outward profession but also in sinceritie of hart seeke thee may with confidence reioyce and praise God r Christ speaketh in the name of sinners truly repenting whose sinnes he vndertaketh to redeme and wash away by his passion Å¿ The faithful of the old testament pray for Christs first coming into this world and the faithful now pray for his second coming to purge his Church and to reward the good Christs Passion and Resurrection The 5 key a Perteyning to the new testament as appeareth by the 10. verse alleaged by our Sauiour This Psalme is also applied by the Church in the office of the sick whom whosoeuer assisteth in that case may hope to haue assistance in their owne like necessitie Io. 13. v. 18. b He is happie that is not scandalized in Christ Luc. 7. v. 23. coming in pouertie and suffering extreme afflictions c He that trusteth in Christ notwithstanding the contrarie motiues of his wordlie miserie shal be deliuered by him in al distresse d Our Lord wil geue to such seruantes more grace in this life and glorie in the next e not suffer him to be ouercome in tentations f when such constant seruantes are sick to death Christ wil most especially comforte and helpe them g Christ in the behalf of his mystical bodie confesseth their sinnes and prayeth for them h After death suffered for mankind Christ riseth and his name and kingdom is glorious i Those that came not of good wil but of malice to obserue Christs deedes and wordes carped at both sometimes saying he taught against the law and against Moyses sometymes that he â—ast out diuels in the powre of Beelse bub k At last they resolued that he should die l But they could not so suppresse his powre for he rose againe in glorie m By our Sauiours application of this verse it is certaine that the traitor Iudas is here described Ioa. 13. v. 18. Io. 11. Act. 1. n in the day of iudgement Christ Iudge of al wil render to euerie one as they deserue o As before in respect of sinners Christ Iudge of al wil render to euerie one so here in his owne person he auoucheth his owne innocencie which made him apt to satisfie for others p For this mercie of Almightie God in sauing the elect by his Sonnes death he is to be praised for euer eternally q Al the blessed agree in this that God is eternally to be praised and therto say Amen So be it so be it Some diuide the Psalmes into fiue bookes supposing the first booke to end here with these wordes Be it be it not obseruing that the last Psalme hath not this ending S Ierom confuteth this opinion by our Sauiours and S. Peters naming it the booke not bookes of Psalmes Luc. 20. v. 42. Act. 1. Moreouer if this were the end of one booke then the Psalme folowing should not be called the 41. Psalme but the first Psalme of the second booke Eternal glory The 10. key a The sonnes of Core repented and departed from their fathers schisme and so escaped miraculosly the horrible pitte of damnation inâ—o which heir father and his complices fel. Num. 26. v. 10. By which example al seduced and deceiued Christians are admonished not to persist in schisme or other sinnes And wordlie men â—mbicious of honour be warned to desire seke God aboue al thinges first of al the kingdome of heauen â—o be liuing mâ—mbeâ—s of the Catholique Church and the iustice therof to seke thinges whâ—â—h are aboue 〈◊〉 which are vpon the earth lest hel deuoure them as it denoured the complices of Core Num 1â— v. 31. b A harte waxing old and burdened with much heare and great hornes draweth a serpent into his nosethrels so being infected with poyson desireth most ardently to drinke and afterwards casteth his hornes and heare and becometh as it were yong againe c with such feruent desire a true penitent feeling himselfe infected with poyson of sinnes seeketh the water of Gods grace d God is omnipotent and in dede the only true liuing God diuels who are honored in idols ca do no more then God permitteth and so they can
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. â—ened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â— estament Three fifeties sign â—â—â— Pâ—naâ—ce Mercie vvith â—ustice and Praises of God 〈◊〉 ◠〈◊〉 An. Dâ— 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. â—iuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to â—ee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâ—dom sufficieth but such laborious seeking is required as a couetous man sâ—ekerbâ—reâ—sure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â— c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â— 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â— v. 18. 4. Admitteth no iudge but himself â—it â— v. 11. a It auaileth litle to heare good instructions except we 〈…〉 them in memorie b not â—n books only but in the hart c and â—ut them in execution d knovv also that al thy streingth is in Goâ— in whom thâ—â— mâ—â—st 〈◊〉 â—â—ust not in thâ—â— o 〈…〉 〈…〉 e e 〈◊〉 and 〈…〉 〈…〉 those that endeuour 〈◊〉 God is a 〈◊〉 of his sâ—uâ—ur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M 〈…〉 for the wordes of thy mouth i Almes in season 〈◊〉 vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ— from being â—ust but that â—ustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâ—idels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ— six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne
pittied and not affliction added to the afflicted :: Foure execrable vices Ingratitude Hypocrisie Insolencie Oppression of the poore CoÌ„cupiscence of the flesh of the eyes :: â—â—uâ—e Luxurie Auarice Ambition :: Dishonour of parents shal be senerely punished :: Youngmen folowing carnal appetite can no more geue account of their actioÌ„s then of the vvayes vvhich an eagle a serpent and a shippe haue passed :: By these examples are commended foure vertues Industrie Prudence Concord and Humilitie :: Other foure Fortitude Chastitie Order and Iustice :: Fooles ought not to gouerne :: Moderation is necessarie in al actions Some suppose one Agur to be auctor of this chapter But it semeth more probable that only Salomon is auctor of this whole booke VVhy he is called Gatherer VVhy God suffereth heresie to reigne :: VVordes perteining to Salomon spoken to him by his mother who here calleth him Lamuel signifying God vvith him :: Doctrine is most profitable to those that are modestly dumme more vvilling to heare then to speake :: The chief most proper office of a king is to do iustice :: A vvoman of such perfectioÌ„ as is here described is in dede rare yet possible to be found :: Flaxe on the distafe signifieth purpose to do good workes yarne on the spindle the vvorke vvel begune which geueth confidence in God that the same shal be perfect and haue due revvard :: They make and sel cloth which lerning and obseruing Gods lavv do teach it others :: External comelines is not durable but the feare of God is more vvorthie of praise :: Good vvorkes shal be revvarded :: at the tribunal seate of iudgement The praise of a right vvise woman vvritten in verse in order of the Alphabet Proem lament Psal 11â— v. 104. The Church hath al good properties requisite A faithful soule hath them at least in desire Rare and excellent wemen both in the old and nevv testament This booke called Ecclesiastes teacheth to contemne this vvorld Because felicitie consisteth not in anie temporal thing but in the eternal sight of God Diuided into three parts The first part of this Sermon sheweth that Felicitie consisteth not in anie temporal thing :: In the end of this world the earth shal be purified so remaine for euer :: Mens soules dayly created are of the same kind as Adams soule other creatures either were in their kindes from the beginning of the vvorld or are procreated of diuers kindes preexisting S. Tho. pa. 1. q. 73. a. 1. ad 3 :: Al natural thinges are insufficient meanes to attaine felicitie :: VVisdom is the best thing in this vvorld yet is not perfect selicitie but the meanes to attaine it VVisdom maketh men to be angrie with sinne to feare God and to proceede in vertue :: A vvordlie man may obiect that seing vvisdom bringeth not felicitie in this life it semeth best to take his pleasure ease not to labour for it :: But the wiseman coÌ„futeth this conceipt Because wordlie ioy is short vncertaine neither is anie ioy that men haue in this life true ioy of the blessed but only a consolation in miseries :: Consideration is the directorie of al good workes :: The conceit of worldlie men not considering the life to come :: It is better to vse that is honestly gotten for our necessitie then to be stil solicitous to get more :: Generation Corruption Alteration perteine only to thinges of this world vnder heauen often here described by the terme Vnder the sunne For spiritual substances are not comprehended in time nor place S. Ierom in hunc locum to 7. :: Al this sheweth that nothing of this world is perpetual but to be vsed interchangeably in due time place maner and order For disorder maketh confusion :: God suffereth the innocent to be afflicted for a time of his special prouidence because they therby merite a great reward Psal 72. It is in dede better not to be at al then to be in eternal miserie Mat. 26. v. 24. but temporal affliction which the iust suffer is not miserie as wordlie men estemeit but a special meane to attaine eternal felicitie :: True charitie not contaminate with enuie by how much it is increased in number so much it increaseth in streingth S. Iero. 1. Reg. 15. Osee 6. Man without Christs helpe can neither resist tentations nor rise from sinne Prou. 24. v. 16. And without mans free consent Christ wil not stay him nor raise him vp Ioan. 13. v. 27. * In purgatorie :: Because no man is able to attaine perfect knowlege of God it behoueth al to speake and thinke so berly of him :: Vow or promise once made must be fulfilled Deut. 23. :: The proper Angel which associateth euerie man Iob. â—â— :: As temporal riches â—e often the occasion of their owners â—uine so vaine philosophie and heresie auaile not heretikes not their folowers but as they came naked from their mothers wombe the peruerse Church so shal both such masters and scolars depart without comforth into the wrath which they prepare to themselues S. Ierom. in â—une locum :: Al this shevveth euidently ha◠〈…〉 e consisteth not in riches :: It is plainly preached saith S. Iero. of the coming of Christ vvhose name was geuen and knovven before he vvas borne in flesh None can perfectly knovv the nature of al thinges present of to come The 2. part True felicitie is procured by good life and consisteth in the eternal sight of God Anger rightly vsed is commendable beneficial to correcte our owne faultes and others Prou. 22. :: But hastie or immoderate anger is sinful and hartful :: Likewise moderate riches profite the seruants of God so that they â—ette not their mind vpon them 3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1. * The preacher :: Mans reason which is the superior part of his soule rarely thinketh good :: Sensualitie stil inclineth to euil :: God made man right he of his owne wil â—el from God Sec S. Aug li. 14. c. 11 ciuit * The obscure thing :: As probable coniecture of a mans inward disposition is made by his exteriour countenance so his good workes shining before men are good signe of internal vertues which in dede are right and meritorious when the intention is sincere referring al to Gods glorie edification of others without desire of vaine praise in the world :: By this terme vanitie is ful vnderstood that fell citie is not in prosperous thinges of this world neither are al men miserable that suffer aduersitie * 〈◊〉 〈…〉 ing :: Mortal men suffering calamities knovv not vvhether thâ— same be inâ—â—â—ted for their proofe and merite as in Iâ—b and Tobie or for their sinnes only as in Pharao the Aegyptians but shal know in the indgement after their death :: A sinner in this life may amend if he wil become inst but aâ—ter death he can not repent chap. 11. v. â—
arguments proued himself to be Messias by his vvorkes If ye beleue not me sayth ouâ— B. Sauiour beleue my vvorkes Ioan. 10. v. 38. Mat. 15. Mar. 7. â—â—c 7. :: That which the prophet had foretold by way of prophecie now he recordeth by way of historie therfore these foure next chapters are inserted in the fourt booke of kinges ch 18. 19. and 20. almost in the same vvordes an abridgement therof 2. Paral. 32. 4. Reg. 18. 2. Par. 32. :: Such is the blindnes and malice of infidels that they confound thinges donne to destroy idolatrie as if the same were against God :: Doe that is profitable for you 4. Reg 18. v 31. :: Manie in Samaria serued false goodes which could not defend them others serued God almightie who for their good suffered them to be afflicted :: Renting of cutting of garments was aâ—â— ceremonie to shew internal sorow :: And sackcloth was an habite of ponitents for sinnes 4. Reg. 19. 2. Par. 32. :: That which happened to al these â—nfidel kinges fel also vpon Sennacharib king of Assyrians shortly after he had thus bragged or rather greatter ruine and miserie v. 36. 38. :: He turneth his speach to Ezechias Iob. 1. Eccli 48. 1. Mac. 7. 2 Mac. 8. Merites of Sainctes do profite the liuing The Protestantes euasion Bible 160â— God promised to protect the citie of Ierusalem from certaine dangers but not perpetually 4. Reg. 25. The Protestants glosse is il grounded This similitude doth not proue but explaine the truth otherwise proued :: After the Assyrians were slaine king Ezechias was visited vvith dangerous sicknes to keepe him in the feare of God leâ—t much ioy should bring him into oblâ—â—â—on of his dutie 4. Reg. 20. 2. Par. 32. :: It was first reueled to the Prophet that the kings sicknes was deadlie :: Secondly that God would adde 15. yeares to his life which could not be sayde to be added except his life according to natural causes had bene at an end S. Aug. li. 6. c. 17. de Gen ad â—â—â— :: In this Canticle the king reciteth his afflictions of mind for that he should part out of this world in the flowre of his age And without children for Manasses was borne three yeares after being 12. yeares old when he begane to reigne 4. Reg. 21. :: The prophet ordayned this medicine :: and the king also demanded a signe before he song the Canticle 4 Reg. 20. :: In this honorable embassage Ezechias reioyced immoderatly and vnwisely shewed his treasures which therfore the prophet reprehended And vpon this occasion prophecied that the Babylonians should carie away al that treasure and his children into captiuity :: Not for want of affection towards his posteritie but seing he durst not request more he prayed for peace in his owne dayes The sixt part Of the deliuerie from sinne by Christ :: The prophet alludeth to the comforte of the Iewes when they should be deliuered from captiuitie of Babylon but principally prophicieth of mans deliuerie from sinne by Christ :: An euident prophecie of S. Iohn Baptist Mat. 3. Mar. 1. Luc. 3. Ioan. 1. Iac. 1. 1. Pet. 1. :: This is also manifest of Christs preaching in the mountaine of his Apostles and Apostolical preachers Mat. 5. Ioan. 10. :: Gods powre and beneuolence in creating gouerning al this world is a signe that he both can and wil bestow these great benefites of grace vpon al nations Rom. 11. 1. Cor. 2. * least dust or atomus Act. 17. :: From the beginning the law of nature afterwards the law of Moysestaught that he which made the world is God :: VVisest Philosophers know nothing neither can consist but by him Psa 14â— :: Gods expostulation with Ilandes other Gentiles liuing in idolatrie which implieth a prophecie of their conuersion to Christ perteyneth amongst others â—â—ry particularly to our great Brit 〈…〉 the grea 〈…〉 most â—â—nâ—wmed Iâ—anâ— of Europe See D. Bristoâ—â— Mot. 11. Apoc. 1. 22. :: You that are as abiectes contemned as dead men in the world feare not because Christ hath care to protect to reward you :: Only God and those to whom he reueleth can tel thinges to come and therfore idols can not foreshew what shal be neither could tel before hand thinges that are already come to passe :: Christ according to his humanitie is the seruant of God by whom al other seruantes are redemed none els being able to satisfie for themselues much lesse for others Mat. 1â— Mat. 12. :: Such hautie and couetous mindes as expect their Messias to be a worldlie and warlike conquerour that wil aduance his folowers to kingdomes or princedomes and to abundance of temporal riches shal be frustrate of their vaine hopes Vvheras Christ our Sauiour both by example and doctrine teacheth the contrarie willing his folowers to lerne of him to be poore in spirit meke humble in hart their reward shal be great in heauen not in earth they shal be happie not in external but in eternal glorie :: Christ calleth and indâ—eth sinners with grace without anie precedent good worke or desire in them euen as he createth of nothing :: In al tribulations and persecutions Christ protecteth his seruantes not suffering them to be tempted further then they may resist â—f they wil. VVherby the Church stil remaneth incontaminate and shal neuer be destroyed God made Cytus conquerour of Babylon not for his owne sake but for Israel that hâ— might release their captiuitie For God perpetually disposeth of kingdomes for the good of his Church 2 Cor 5 Apo. 21. :: The sinne of Adam contaminating al mankind was not purged by anie :: Al Patriarches Priestes Prophetes al others sinning til Christ the innocent lambe came to take away the sinne of the world Iere 30. 48. :: Gods election preuenteth mans good endeuoure for without grace none could returne to God :: Idolaters are foolish in leauing God who is eternal and to trust in idoles that neither can shew vvhat was from the beginning nor prophecie thinges to come Apoc 1. 2â— :: Al that is here sayd of the vanitie of idoles foolish impietie of idolaters may be referred saith S. Ierom in this place vnto heresie and heretikes who artificially deuise the fictions of their owne doctrines and lying and adore the thinges which they knovv were feaned by themselues neitheir are so content but draw the simple to embrace and adore the same inuentions A litle after he sheweth that the Catholique Church of Christ shal be euer free from such idolatrie quite coÌ„trarie to Protestantes assertion that the Church should haue fallen bene in idolatrie manie hundred yeares together Sup. â—â— :: In al this prophecie of the Church of Christ the prophet alludeth to the historie of Ierusalem to ben destroyed by the Chal dees and reedified by permission of Cyrus Darius in the times of Aggeus Zacharias The 7. part The deliuerie of
v. 3. :: This legate vvas sent almost two yeares before to Rome ch 14. v. 24. and now brought letters not only to the Ievves but also to sundrie kinges and peoples in their behalf :: Simon subdued these tvvo tovvnes because they anoyed the Ievves but because they othervvise perteyned not to Iurie he payed for them an hundred talentes :: By the riuer of Cedron ouer which Dauid passed 2. Reg â—â— v. 23. and our Sauiour Ioa. 18. a citie vvas novv built or rather repared being decayed before :: After Simons death his eldest sonne Iohn surnamed Hyrcanus succeeded him in gouernment spiritual and temporal v. 24. :: He beginning to gouerne in the yeare 170. ch 13. v. 41. 42. had difficulties the first last yeares in the rest they had peace To be inebriated signifieth no more but to be repâ—enished vvith drinke competently or abundantly vvithout excesse As Psal 64. v. 10 the earth inebriated and v. 11. riuers inebriated That is abundantly replenished vvithout excesse S. August q. 144. in Gen. :: Out of the booke here mentioned some thinke the fourth booke of Machabees vvas translated See Sixâ—us Seâ—en li. 1. Biblioth pag. â—â— * li. 2. â— â— v. â— This Appendix coÌ„cerning tvvo epistles of the Ievves vvas added to the historie of the first booke by him that vvritte this second e :: As they had vvritten before in their afflictions so novv they exhorte their bretheren to be thankful to God and amongst other meanes to shevv their gratful minde by celebrating the feast of dedication of the nevv altar li 2. â— 4. v. 7. :: It semeth that either this Iudas vvas the first sonne of Iohn Hyrâ—amus othervvise called Aristobolus or rather Iudas Essenus of vvhom ch 2. v. 14. and of vvhom Iosephus vvriteth li. 13. â— 19. :: Chaldea being nere to Persis is sometimes comprehended vnder the same name so Mamertinus in Panagerâ—ca ad Iulia reciteth Tigris and Euphrates amongst the riuers of Persi S. Chrysostom ho. 6. in Math. saith the Ievves vvere deliuered from captiuitie of Perâ—â—s meaning Babylon :: In this fire vvere foure miracles First it vvas not changed into ayre but into vvater v. 20. :: Secondly this vvater being cast on the hostes of sacrifice vvas kindled as fire v. 22. :: Thirdly it burned also being cast vpon stones v. 32. :: Fourth it vvas extinguished by the light that came from the altar v. 32. :: Nephthar signifieth deliuerie vvhich is the effect of purification for the temple other holie thinges being purified were deliuered from prophane vse :: S. Ambrose li 3. c. 14. Offic. vvriteth at large of this miracle Epis Iere. Baruc. 6. :: Neither the tabernacle nor the arke vvere caried avvay by Nabuchodonosor but vvere preserued by some meanes and most like besides the auctoritie of this scripture by Ieremie the propher vvho had spocial fauour of the Babylonians vvhen Ierusalem vvas taken Iere. 39. v. 11. Exâ— 40. 3. Râ—g 8. â—euit 9. 7. 24. :: This semeth to be the same Iudas Essenus vvho vvith others vvritte this epistle ch â— v. 10. * li. 2. c. 15. v. 38. :: After the auctor had written this Appendix to the former booke he resolued also to adde an abridgement of the vvhole historie vvherunto he maketh this Preface signifying the matter vvherof he vvil vvrite v. 20. in vvhat maner v. 24. and why v 25. auouching his diligence v. 26. vvith breuitie v. 29. A :: God assisting the vvtiâ—ers of diuine histories doth not alvvayes deliuer them from labour in seeking to knovv the same of sueh as knew particular thinges So S Luke vvritte the Gospel hauing diligently attained to al thinges Luc. 1. v. 3. * exact declaration * li. 1. c. 1. v. 1. The first part The persecution of the Church by Antiochus :: Three thinges make a coÌ„monwealth to be in good state C 1 Good agreement of principal men amongst themselues with the commonaltie 2 Exact obseruation of good lavves 3 And eminent vertue of the supreme gouernour vvith exercise of pietie and hate of sinnes Other three thinges do truble the state Obstinacie in offenders not content to be corrected 2 Inueterate malice seking reuenge against iust Superiors 3. and auarice of princes to robbe the holie or common treasure :: These virgins remained in places nere to the temple brought vp in exercises of pietie fasting and praying til they were despoused 1. Reg. 2. v. 22. S. Amb. li. 1. de virgine S. Greg. Nissen Orat. de Christ Natiuit S. Damas li. 4. c. 13. :: 4. Reg. 2. v. 11. A firie chariotte and firie horses caried Elias from Elizeus 4. Reg. 6. v. 17. And the mountaine appeared ful of horses and of firie chariots round about Elizeus no lesse strange then this vision See S. Ambrose li. 2. c 29. offic discoursing vpon this historie :: It is the common practise of al traytors to calumniate and defame good gouerners And the best remedie a gainst such seducers is by auctoritie of Superior povvre not by the people vvho are commonly more prone to fauour faction then iustice * li. 1. c. 1. v. 11. E :: VVhere true Religion is abolished most men neglect al shew of religion and rather applie themselues to vanities or woise sinnes * li. 1. c. 1. v. 17. G :: This king falsly pretended to restore his kinsman his sisters sonne to the kingdom being depriued by his younger brother Liuius li. 44 but the true cause of his sending Apolonius into Aegypt was to subdue that kingdom to himself 1. Mach. 1. v. 17. :: Menelaus brother of Simon v. 23 of the tribe of Beniamin ch 3. v. 4. vvas not by the law capable of the priesthood which only perteined to the progenie of Aaron of the tribe of Leui So in this trublesome time the right succession of high priestes was intermitted and restored in Mathathias li. 1. c. 2. :: True and solide vertue moued the common people to compassion the King himself to teares the Tyrians to honour the bodies of the innocent with costlie burial v. 49. :: Strange thinges aboue the ordinarie course of nature doe euer signifie Gods vvrath for mens transgression and are admonitions to turne from sinne vvith spede that vve may escape the heauie hand of Gods iustice So the Emperour Charles the Great interpreted the apparition of a great Comete as vvitnesseth Fasciculus temporum Lacedemonians othervvise called Spartians descended from the stocke of Abraham li. 1. c. 12. v. 2. * li. 1. c. 1. v. 21. I ch 3. v. 23. 27. :: Al rites of religion vvith temples and other holie thinges are ordayned to the Seruice of God and for mens spiritual good and therfore vvhen men cease to serue God as holie thinges are destroyed or taken avvay :: Iudas vvas the tenth lawful highpriest from the Monarchie of the Grecians :: Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Ierusalem An other was
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â— 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâ—itium l. 2. c. 23. ad epist 2. Gaud discussing thâ—â— fact saith the helie scripture dotâ— tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâ—ophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â— c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes 〈◊〉 from earth to heauen â— Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias â—nâ—â— sedeâ—h High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before â—niâ— of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The 〈◊〉 more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in â—atizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum â—oâ—um Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niâ—â—or â—laine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.