they resolued to fight and to encounter manfully that manhood might decide the matter because the holie citie and the temple were in danger †For there was lesse care for their wiues and children and also for their bretheren and kinsemen but the greatest and principal feare was for the holines of the temple †And they also that were in the citie tooke no litle care for them that were to ioyne battel †And when they did al hope that iudgement would be geuen and the enimies were present and the armie was set in aray the beastes horsemen disposed in conuenient place †Machabeus considering the coming of the multitude and the varietie of the prouision of armour and the fiercenes of the beastes stretching forth his handes vnto heauen he inuocated our Lord that worketh wonders who not according to the might of armes but according as it pleaseth him geueth victorie to the worthie †And he sayd inuocating in this maner Thou Lord which didst send thyne Angel in the time of Ezechias king of Iuda and didst kil an hundred eightie fiue thousand of the campe of Sennacharib †now ô Dominatour of the heauens send thy good Angel before vs in feare and trembling of the greatnes of thyne arme †that they may be afrayde which with blasphemie come against thyne holie people And he in dede ended his prayer thus †But Nicanor and they that were with him with trumpets songues came nere †But Iudas and they that were with him inuocating God by prayers ioyned battel †with the hand in dede fighting but in their hartes praying to our Lord they ouerthrew no lesse then fiue and thirtie thousand being greatly delighted with the presence of God †And when they had ceased and returned with ioy they vnderstood that Nicanor was slaine for al his armour †A shout therfore being made and a great crie they blessed the Almightie Lord in their countrie language †And Iudas who by al meanes was in bodie and mind readie to dye for his citizens commanded that Nicanors head and hand with the shoulder being cut of should be caried to Ierusalem †Whither when he was come hauing called his countrimen and the Priestes to the altar he sent also for them that were in the castel †And shewing them the head of Nicanor the wicked hand which he stretching forth against holie house of almightie God had mightely bragged †The tongue also of impious Nicanor being cut out he commanded to be geuen pecemeale to the birdes and the hand of the furious man to be hanged vp against the temple †Al therfore blessed the Lord of heauen saying Blessed be he that hath kept his place vndefiled †And he hung vp Nicanors head in the toppe of the castel that it might be an euident manifest signe of the helpe of God †Therfore al by common counsel decreed by no meanes to let passe this day without solemnitie †but to kepe the solemnitie the thirtenth day of the moneth Adar which is called in the Syrian language the day before Mardocheus day * These thinges therefore being done concerning Nicanor from that time the citie being possessed of the Hebrewes I also in these wil make an end of speaking †And if wel and as is competent for a storie that myself also would but “ if not so worthely it resteth to be pardoned me †For as to drinke alwayes wine or alwayes water is hurtful but to vse now one now an other is delectable so to the readers if the speach be alwayes exact it wil not be gratful Here therefore it shal be ended ANNOTATIONS CHAP. XV. 12. Onias prayed for al the people And. v. 14. Ieremie prayeth for the people As against prayer of the faithful for the dead Ch 12. so against prayer of Saincts for the militant Church Protestants haue no better euasion vvhen they are pressed with these examples then by denying the auctoritie of the Bookes For seing the Prophet Ieremie and the Highpriest Onias being in Limbo patrum no holie soules ascending into heauen before Christ did pray for the vvhole people of the Ievves it is also certaine that they and other Sainctes in glorie do of their excellent charitie pray for those that are in this mortallife Yet neither do vve Catholiques vrge this place as though vve had no other to alleage for vve shevv the same doctrine by other holie Scriptures Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others neither must vve omite these bookes because our aduersaries denie them seing the lerned Doctores and holie Fathers confirme the same doctrine by those Scriptures Among others ancient Origen tomo 18 in Ioan. sayth it appeareth that Sainctes departed from this life haue care of the people as it is written sayth he in the Actes of the Machabees manie yeares after the death of Ieremie this is Ieremie the prophet of God vvo prayeth much for the people Likervvise S. Bernard Ser. 3. vigil Natiuit Domini Ser. 11. againe Ser. 76. in Cantica admonisheth that a good religious man is like to this Onias who prayeth to God for al the people 39. If not se vvorthely He demandeth not pardon as though he suspected any error in his doctrine or in the history but of his vnpolished stile in writing As S Paul sayth that himself vvas rude in speach yet not in knovvlege 2. Cor. 11. v. 6. But we who by Gods great goodnes haue passed now to the end of this English old Testament iustly fearing that we haue not worthely discharged so great a worke and in no wise presuming that we haue auoided al errors as wel of doctrine as historie much more we acknowlege that our stile is rude and vnpolished And therfore we necessarily and vvith al humilitie craue pardon of God and al his glorious Sainctes Likevvise of the Chruch militant and particularly of you right vvelbeloued English readers to vvhom as at the beginning vve directed and dedicated these our endeuoures so to you vve offer the rest of our laboures euen to the end of our liues in our B. Sauiour IESVS Christ to vvhom be al praise and glorie Amen THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SIXTH AGE from the captiuitie in Babylon to the coming of our Sauiour nere the space of 640. yeares SVCH is the prouidence of Almightie God that not obscurely or at sometimes only but manifestly and without intermission his Diuine Maiestie is acknowleged his name glorified his Religion professed and his preceptes obserued by a visible knowne Church from the beginning of the world to the end therof as we haue already shewed in the other fiue ages and shal no lesse clerly declare the same in this sixth For albeit the peculiar people of God were for their sinnes caried forth of their countrie and held captiues in Babylon seuentie yeares and after their reduction
b no better then bulles with kyne that is captaines and popular people c endeuoring to alienate the constant proued confessors from their faith d A prophecie that manie should be conuerted to Christ in Aegypt and Aethiopia as appeareth by the innumerable multitude of religious Monkes Nunnes in those countries shortly after the Apostles dayes e The like afterwards in al other nations whom therfore the prophet inuiteth to praise God for so inestimable benefites in the whole world f Christ wil come to iudge in terrour of voice and vvith magnificence accompanied vvith holie Angels and other Sainctes Markes of the Church Visibilitie Sanctitie Vnitie Perpetuitie Assured veritie No other pretended Church hath the marke of vnitie or the rest Christs afflictions and victorie the 5. key a Perteyning to the nevv Testament b for gentiles conuerted to Christianitie and from vice to vertue c prefigured in Dauid d Vehement afflictions inuir on my hart e I am as one intangled vvith quickesand or quadmyre in the bottom of a great vvaâ—â—â— f Our Lord svveat bloud for anguish in his prayer and vvas not deliuered from his Passion neither are his seruantes presently deliuered from tribulations but as is most to Gods honour and their ovvne good Ioan. 15. g Our Sauiour who had no sinne pay de the ransom for al sinnes h O God thou knovvest that this vvhich semeth follie to vvorldlie men is true vvisdom i and though men charge me vvith offences thou knovvest that I am innocent k Suffer not the weake to be scandalized in my passions l The zele of seeking God honour in propagaring and aduancing his Church is the cause of persecution As vve see those are lesse persecuted vvhich haue lesse godlie zele Ioan. 2. Rom. 15. m The vvicked do reproch those that mortifie themselues n The great men and iudges also the drunkards and rascalitie of the people o But I direct my prayer to thee p Expecting the time of thy good pleasure q â—ribulations r Though Christ died and vvas buried and in soule descended into hel yet he could not be holden in his sepulchre nor in limbo but rose againe Å¿ That they may either be conuerted or confounded and so do no more hurt t Not anie that could mitigate our Sauiours affliction vvould shevv compassion tovvards him â—at 27. v But contrativvise vvhen he complained of thirst they gaue him gal and vinegre to drinke â—an 19. vv A prophecie of the destruction of the Ievves at the time of Pasch vvhen they should thinkâ— to eate their paschal lamb vvith ioy â—om 11. x They are also blinde in hart that they vvil not see the truth of Christs doctrine y but bovv themselues to earthlie thinges and vvorldlie gaines euen to this day 〈◊〉 1. z Christ vvhom God of this mercie designed to suffer death for redemption of mankind the Ievves of mere enuie and malice persecuted to death a A prophecie that God would suffer them to fal from one iniquitie to an other b In the end of their liues they shal not be found in the booke of life vvhere they suppose themseelues to be vvritten c The voice of Christ humbling himselfe to death euen to death of the Crosse d from which he rose againe e Deuout praise and thankesgeuing please God more then sacrifices of the most tender calues which vvere othervvise also gratful sacrifices f God doth assuredly comfort al such as are imprisoned for professing the truth g Al the creatures of God h God wil alvvayes establish and protect the Catholique Church i and particular Churches members of the vniuersal shal also prosper k Perpetuâ—l succession of the Catholique Church Dauids prayer in persecutioÌ„ the 8. key a An apt prayer also for the afflicted in the nevvv Testament b from the danger of Absolom 2. Reg. 18. or from anie persecutor c Al men at al times nede Gods helpe d but most present nede in present dangers The rest of this Psalme is conteyned in the 39. Psalme from the 15. verse but there the whole Church prayeth for helpe the world being almost drowned in sinnes here Dauid or other particular persons or peoples pray in their seueral distresses Psal 39. A prayer for perseuerance in vertue the 7. key a Though this Psalme as also diuers others is intitled to or for Dauid it proueth not that some other was the author therof but the Seuentie Interpreters in sinuate hereby that it perteyneth in more particular sorte to Dauid growing old b they adde also the sonnes of Ionadab a most holie familie c who for their singular pietie were suffered to remaine in Ierusalem in the first captiuitie Ierem. 35. d The wordes of Dauid or anie faithful iust person e God of his iustice reuengeth the iniuries Psal 30. done to his seruantes Christ our king Iudge the 5. key a This Psalme is of Christ perfigured by Salomon whose kingdom was most glorious of al the kinges of Gods people for of king Salomon himselfe manie thinges in this Psalme can not be truly vnderstood S. Aug. b O God most blessed Trinitie geue powre and authoritie to the Sonne of Man God incarnate King of al kinges c the Sonne of king Dauid to iudge for mankind against the diuel d Christ paying ransom for al mankind and so man renouncing the diuel and seruing God is iustly not iniuriously deliuered from captiuitie of sionâ— and of the diuel e A prophecie of the Apostles receiuing powre to preach Christs Gospel of peace and reconciliation of men to God by penance f and of other Apostolical men that folow theâ—â— steppes g Salomon in figure of Christ was for a time a iust and good king h But only Christ not Salomon nor anie other king of that people contineweth or reigneth for euer i The maner of Christs Incarnation most silent swete and gratful k Agane the prophet inculcateth that Christs kingdom his Church shal continew for euer l The Church is not only vniuersal in al times but also in places Isaiae 6â— m The three Sages or Kinges which adored our Sauiour and offered gold frankencense and myrrh were the first that fulfilled this prophecie and afterwards Constantin the great and other Emperors Kinges and Princes n Amongst other Ilandes great Bryttannie the greatest of Europe was conuerted to Christ according to this prophecie first some few in the Apostles time Metaphrastes apud Surium Theodoret epist ad Timoth. Sophronius Ser. de Nat. Apost alij More in the time of Eleutherius Lastly our Englisc nation by S. Augustin and others sent by S. Gregorie Mat. â— :: How is this prophecie verified except the Church be alwayes visible o No miracles can be donne but by Gods powre p Aboue al other desires the holie prophet wished Gods glorie and praises in al the earth as it is in heauen q It semeth by this appendix added by Esdras that this Psalme was last composed though not put in the last place
After the general Resurrection the heauens and earth shal be altered in qualities not in substance Psal 31. :: The greatest and proudest Gentiles being conuerted to Christ do humble themselues to the simple maners of Christians to penance fasting praying and al vvorkes of mortification Act. 7. v. 49 :: A prophecie that the Temple shal cease :: and sacrifices of the old Testament shal become vnlawful Prou. â—4 Iere. 7. â— 13. :: Iosephus expoundeth this of the Angels voice vttered in the temple before the destruction saying Migremus hinc Let vs depart from hence S Ierome confirmeth the same by the wordes of the Psalme 54 I savv contradiction in the citie :: God geueth natural powre to al lâ—uing creatures of generation but himself bringeâ—h forth children of his Church :: Immediatly before Christ come to iudge this whole world shal be destroyed by fire :: Christ ascending to his Father left the signe of Thau Ezech 9. the crosse vnto vs or put it in our foreheades that we may freely say the light of thy countenance is signed vpon vs. S. Ierom. in hunc locum :: Men of al nations shal be brought into the Church by the mynistrie of particular Angels S. Iero. ibid. Apoc. 21. :: General resurrection of al men Mar. 9. v. 44. As God was serued more specially in the temple so he is now in Churches but is in al places See Act. 7. v. 48. Clergimen in the old law succeded by bloud in the new by election The summe of Ieremies life 4. Reg. 23. 24. â—ha 44. v. 8. He wrote two Bookes one Epistle The contents of his bookes Epist ad Paulin. His propheciâ— diuided into fiue partes eb 1. 13. 21. 29. 40. The first part Gods clemencie inuiteth to repentance his iustice punisheth obstinate sinners * 4. Reg. 22. â— 8. :: He prophecied also inbanishment ch 44. in Aegypt :: Ieremie had fiue special prerogatiues He was sanctified in his mothers wombe a Priest a Prophet a perpetual virgin a Martyr Isa 51. v. 16. 59. v. 21. :: He prophecied not only of the Iewes but also of the Gentiles * or a nuttie rodde :: God is watchful to performe his word and a nuttie rodde as the 70. translate that is his Law is outwardlie hard and bitter like a nut shel but sweete pleasant as the kernel when the shel is broken S. Theodoret :: God promised not peace in his life but victorie in his death :: God multiplied Israel in Aegypt deliuered them from seruitude :: Not of anie desert but of Gods mere grace Israel was preferred before other nations Miâ—h 6. â—â— :: Into a fruitful land :: God commanding two thinges to flee from euil to do good the Iewes contrariwise left God and serued idols Isa â— Mat. 21. v. 33. :: God created al thinges good planted his Church in iustice and sanctiâ—ie no euil proceded from him Iere. 32. v. 33. Iere. 11. â— 13. :: Gods intention when he punisheth is to moue sinners to repentance afflicting them in this life that they may escape eternal damnation :: No idolatâ—ie nor other sinne whatsoeuer can be so great but God wil remitte it if the sinner be penitent :: The tenne tribes :: The two tribes :: The kingdom of Iuda receiuing more benefites was more faultie then the kingdome of Israel but neither of them excusable :: After the captiuitie manie â—evves returned to God but especially this prophecie is fulfilled in the Gentiles since Christ :: The kingdom of Israel being in captiuitie long before Iuda at last they vvere released al together S. Theodoret in hunc locum :: An othe is an act of religion lavvful so it be made by God almightie not by false goddes and vvith other three conditions in truth not falsly in iudgement vvith due consideration not rashly and in iustice in matter that is iust and of importance Oseâ— â—0 Sap. 1. :: If they were in dede natural fooles they should be excused :: Gods prouidence neuer suffereth the Church to be destroyed :: Except al requisite conditioÌ„s be obserued in an othe it is vnlavvful as vvhen one svveareth by God almighty but vntruly of rashly or to do an vnlavvful thing it is periurie :: By the lion the prophet semeth to vnderstand Nabuchodonosor :: By the vvulf Nabuzardan :: By the leopard AlexaÌ„der the great or Antiochus Epiphanes Ezec. 22. :: As before v. 10. ch 4. v. 27. Isa 1. Zach. 7. :: It is against Gods iust iudgement to omitte such thinges vnpunished v. 9. ch 9. v. 9. :: Captaines are called pastours because they feede and gouerne their soldiars Isa 56. Mat. II. :: Afâ—er al the Prophetes of the old testament Christ himself and lastly his Apostles called the levves vvho stil contemning the Gentils are called they heare and obey Mat. 10. v. 5. Act. 13 v. 46. Isa 1. :: That is from Babylon which is northward from Ierusalem :: The Ievves presumed that God would neuer suffer his Temple to be destroied they thought also that external sacrifices vvithout internal repeÌ„tance should take avvay the sinnes but for their impenitence they their sacrifices are reiected and the temple destroied Mat. â—1 :: It is true that God sanctified the tabernacle in Silo and aftervvards the temple in Ierusalem but if the people be not sanctified he is not â—ied to the place Ios 18. Iud. 18. 1. Reg. â— Isa 65. 1. Reg. 4. :: The Kingdome of â—ene tribes :: God gaue his perfect law comprised in the ten commandments which alone being kept wil suffice aftervvardes added ceremonial precepts to exercise the people in external sacrifices of beastes and other corporal thinges to be offered to him self as wel to kepe them from idolatrie as to leade them therby to internal vertues and to signifie Mysteries of the new testament As is noted Leuit. 1. â—â—â—â— â—â— :: Persecuters spoile the shrines of kinges and other principal persons of crueltie also of auarice if they be richly adorned :: Those that professe knowlege of the law obserue it not in workes haue not true wisdom :: As serpents can not be hindered by inchantments from hurting men no more can the furious Chaldees be disswaded by anie speach from killing spoyling and ransaking the Israelites :: Not a few teares but a fountaine or riuer is scarse sufficient to lament the slaughter of Psa 27. After the destruction of Ierusalem most of the people especially the richer sort were caried into caâ—tâ—uitie others were persecuted til they were consumed that is euen to death destruction But not al the nation consumed for he prophecied the contrarie ch 4. v. 27. ch 5. v. 10. 18 And after 70. yeares the reliques were released and returned into Iewrie manie also remained stil there As is euident in the bookes of Esdras â— Cor. â— â— Cor. 10. :: These nations are also circumcised in flesh but neither they noâ— the Iewes
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
and cleane stone shal al the streates therof be paued and in the streates therof Alleluia shal be song †Blessed be our Lord which hath exalted it and his kingdom be for euer and euer ouer it Amen CHAP. XIIII Old Tobias dieth at the age of an hundred and two yeares 5. exhorteth his sonne and nephewes to pietie forshewing that Niniue shal be destroyed and Ierusalâ—m reedified 14. yonger Tobias returneth with his familie to Raguel and dieth happely as he had liued AND the wordes of Tobias were ended And after that Tobias was restored to his sight he liued two and fourtie yeares and saw the children of his nephewes †Therfore an hundred and two yeares being accomplished he was buried honorably in Niniue †For being six and fiftie yeares old he lost the sight of his eies and being threescore he receiued it agayne †And the rest of his life was in ioy and with great increase of the feare of God he went forward in peace †And at the houre of his death he called vnto him Tobias his sonne and his seuen yong sonnes his nephewes and sayd to them †The destruction of Niniue is neere for the word of our Lord fayleth not and our brethren which are dispersed from the land of Israel shal returne to it †And al the desert land therof shal be replenished and the house of God which is burnt in it shal agayne be reedefied and thither shal al returne that feare God †and the Gentiles shal forsake their idols and shal come into Ierusalem and shal inhabite in it †and al the kings of the earth shal reioyce in it adoring the king of Israel †Heare ye therfore my children your father serue our Lord in truth and seeke to doe the thinges that please him †and command your children that they doe iustices and almes deedes that they be mindeful of God and blesse him at al time in truth and in al their power †Now therfore children heare me and doe not tarie here but what day soeuer you shal burie your mother by me in one sepulchre from thenceforth directe your steppes to depart hence †for I see that the iniquitie therof wil giue it an end †And it came to passe after the death of his mother Tobias departed out of Niniue with his wife and children and childrens children and returned to his father and mother in law †And he found them in health in good old age and he tooke care of them and he closed their eies and al the inheritance of Raguels house he receiued he saw the fifth generation his childrens children †And nintie nine yeares being accomplished in the feare of our Lord with ioy they buried him †And al his kinred and al his generation continewed in good life and in holie conuersation so that they were acceptable both to God and to men and to al the inhabitantes in in the land THE ARGVMENT OF THE BOOKE OF IVDITH S. Ierom sometime supposed this booke not to be canonical but after warde finding that the Councel of Nice accounted it in the number of holie Scriptures he so estemed it and therupon not only translated it into Latin out of the Chaldeetongue wherin it was first written but also as occasion required alleaged the same as diuine Scripture and sufficient to conuince matters of faith in controuersie For otherwise his opposing the authoritie of the Nicen Councel should proue nothing at al against the Iewes seing they also acknowledge this booke amongst Agiographa or holie writtes but lesse fitte say they to streingthen those thinges which come into contention wherby is clere that S. Ierom thenceforth held it for diuine Scripture As further appeareth in his commentaries in Isai 14. more expresly Epist ad Principiam he counted it in ranke with other Scriptures wherof none doubteth saying Ruth Esther Iudith were of so great renoume that they gaue the names to sacred volumes And in this Preface doubted not to say that the rewarder of Iudithes chastitie God himself gaue her for imitation not only to wemen but also to men gaue her such vertue that she ouerthrew him whom none could ouercome and conquered the inuincible Also Before the Councel Origen in c. 14. Iudith Tertullian de Monogamia c. vlt. And diuers whom S. Hilarie citeth and dissenteth not from them Prologo in Psalmos held this booke for Canonical Manie more writes likwise about the time of the same Councel and after so account it Prudentius in Phychomachia prudicitiae libidinis Chromatius in c. 6. Mat. Paulinus in Natali 10. S. Chrysostom hom 10. in Math. S. Ambrose li. 3. Offic. c. 13. Epist. 82. et li. de viduis S. Augustin or some other good author written two sermons of Iudith 228. 229. Cassiodorus diuini lect c. 6. Fulgentius Epist 2. de statu viduarum Ferrandus Carthaginensis ad RegiuÌ„ de re militati Iumiâ—us Africanus li. 1. de partibus diuine lâ—gis Sulpitius in hisstoriâ— S. Beda de sex aetatibus Alredus writing the life of S. Edward our king More are not necessarie to reasonablâ—men Conâ—erning the time and author it sâ—mâ—th most probable thaâ— these thinges happened when Manasses king of Iuda was eâ—t er in prison in Babylon or newly restored to his kingdom who as it semeth permitted the gouerment to the high Priest Eliachim Chap 4 otherwise called â—oachim ch 15 〈◊〉 also writte this booke as â—hilos Chronologie li. 2. reporteth From which time they had no warâ—es â—ilth reigne of Ioachoz about 80 yeares conformable to the long peaâ—â— mentioned chap. 6. v 30. In summe we haue her not a poetical Comedie as Martin Luther shameth â—ot to cal it in Simposâ—acâ—s c. 29 and in his German Preface of Iudith but a sacred Historie as al â—forâ—mentione estemed it and the Iewes confesse of a most valiant Matrons fact deliuering the people of God from persecution of a cruel Tyranne The first three chapters shew the occasion of this danger the next foure describe the difâ—â—culties distresses therof other seuen with part of the 15. how Iudith deliuered them from it In the rest Iudith is much praysed and she with the whole people praise God THE BOOKE OF IVDITH CHAP. I. Nabuchodonosor king of Assyrians ouercometh Arphaxad king of the Medes 7. summoneth manie other nations to submitte themselues to his Empyre 11. which they refusing he threatneth reuenge ARPHAXAD therfore king of the Medes had subdued manie nations to his empire he built a most mightie citie which he called Ecbatanis †Of stone squared and hewed he made walles therof in height seuentie cubites and in breadth thirtie cubites and the towers therof he made in height an hundred cubites †But each side of them was in foure square twentie foote long and he made the gates therof according to the height of the towers †and he gloried as mightie in the force of his
†Confesse ye to our Lord because he is good because his mercie is for euer PSALME CXVIII A perpetual recommendation of the singular excellencie absolute necessitie and eternal heauenlie profite of Gods law with frequent aspirations to perfection hatred of sinne loue of vertue and feruent desire to rest in God GENERAL ANNOTATIONS VPON THIS CXVIII PSALME As this Psalme is the longest in the whole Psalter so it semeth to the ancient Fathers most profound in sense And so much the harder to be vnderstood because also the very hardnes therof lieth hidden which in diuers other Psalmes and partes of holie Scripture easily appeareth to the reader But here the wordes being clere and the sense also plaine and easie in some pointes of doctrine yet the more deligence is imployed the more difficultie is found in searching the whole sense and mearning of euerie word and sentence with the maner obserued in composing it and the frequent repetition of the same or like wordes Al which maturely considered caused that great Clerke and light of the Church S Augustin to omite this Psalme when he explicated al the rest And when at last he added also this he wittingly omitted one special difficultie which he doubted not to be conteyned in the maner of composing it not only by order of the Hebrew Alphabet as diuers more Psalmes and some other partes of holie Scripture but more artificially hen anie other the first eight versâ—s al beginning with the first letter Aleph the next eight with the second letter Beth and so to the last of the two and twentie letters Of which omission he yeldeth this only reason because he found nothing as he humbly affirmeth that might properly perteyne the unto Confessing also expresly that whensoeuer he applied his cogitations to expound the text iâ— self i◠〈…〉 exceded his habilitie But finally to satisfie the often and earnest request of his bretheren and freindes trusting as alvvayes in Gods special help he largely expoundeth it in thirtie two distinct Sermons S. Ambrose also moued with like pietie made two and twentie Sermons in exposition of this Psalme Affirming in his Prologue that amongst other Psalmes especially this sheweth how great a master king Dauid was of moral good life For al moral doctrine being of his owne nature swete yet most delighteth the eares and gently toucheth the minde being vttered as here it is with pleasantnes of verse and swetenes of songue Againe whereas this Royal Prophet in manie places of this booke powrethout sentences of moral psalmes or songues as bright starres that shine and glister to al the world here most excellently he produceth a more singular mirrhor as the sunne of ful light burning with meridian heate And for the prosite of al the better to draw our attentions to lerne that we may though we can not attaine to al that we vvould he disposed this Psalme through al the Alphabeth that as children beginning vvith the first letters make entrance to further knovvlege so by the same beginninges vve should lay the first foundation and therupon procede in our spiritual building tovvards perfection in good life the true seruice of God VVhich is yet further insinuated as the same Doctor reacheth by the eight verses continually beginning vvith the same letter and so other eight in order through the vvhole Alphabet to signifie that after seuen dayes trauel in this temporal life vve may come to that vnitie vvhich vve expect in the eight day of resurrection vvhen vve hope to rise reuiued in our Lord Iesus in nevvnes of eternal life Lickevvise S. Basil in the Argument of this Psalme admonisheth that vvheras holie Dauid according to diuers states vvhich he passed vvritte diuers Psalmes as vvhen he fled from his enimies vvhen he lamented his distresses mourned in pensiuenes enioyed peace and comforte ranne a right course of vertue fel from God by sinne againe returning obserued Gods lavves in this one Psalme he comprehendeth al his prayers made to God at sundrie times here proposeth the same as a certaine profitable moral doctrine to al sortes and states of men Neither doth he pretermite doctrinal pointes of faith but interposeth them also with moral documents in such sorte that this one Psalme may suffice to teach the vvel disposed hovv to attaine to perfection in vertue to sturre vp the slouthful vnto diligent care of their soules to recreate the desolate vvith spiritual consolations briefly it admmistereth al kinde of medicine to the diuers passions of mortal men For the like iudgements of other Farhers vve remitte the lerned reader to S. Hilarie Theodoret Prosper Arnobius Cassiodorus Beda Euthymius and others but can not wel omitte a brief instruction of S. Ierom. VVho in his Epistle to Paula Vrbica not only sheweth the interpretation of the two and twentie letters but also explicateth their sense in this place by connecting them into certaine shorte sentences in this maner Aleph Beth Gimel Daleth Doctrina Domus Plenitudo Tabularum Doctrine Of the house Fulnesse Of tables VVhich is the first connexion signifying that the doctrine of the house that is the Church of God is found in the fulnes of diuine bookes The second connexion is He Vau Zain Heth. Ista Et Haec Vita This thing And This Life For what other life can there be without knowlege of Scriptures wherby also Christ is knowen who is the life of them that beleue in him The third connexion is Teth Iod. Bonum Principium Good Beginning Albeit we now could know al thinges which are written yet we know but in part and in part we prophecie for we see now by a glasse in a darke sort but when we shal be worthie to be with Christ and shal be like to Angels theu doctrine of bookes shal cease and then we shal see face to face the Good Beginning euen as he is The fourth connexion is Caph Lamed Manus Disciplinae siue cordis The hande Of discipline or of hart The handes are vnderstood in worke hart and discipline are vnderstood in sense or meaning because we can not rightly doe anie thing vnles vve first knovv vvhat thinges are to be donne The fift connexion is Mem Nun Samech Ex ipsis Sempiternum Adiutorium Of them Euerlasting Helpe This needeth not explication for it is manifest as the light that from Scriputres are eternal helpes The sixt connexion is Ain Phe Sade Fons siue Oculus Oâ—is Iust tiae Fountaine or Eye Of the mouth Of iustice According to that vvhich vve haue expounded in the fourth connexion that dedes and intention must concurre The seuenth connexion vvhich is last in vvhich number of seuen is also mystical vnderstanding Coph Res Shin Teu Vocatio Capitis Dentium Signa Vocation Of the head Of teeth Signes Distinct voice is produced by the teeth in these signes vve come to the Head of al vvhich is Christ by
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
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
†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
not susteyne and his chosen shal rise vp to resist there shal be no strength †And he shal doe coming vpon him according to his pleasure and there shal be none to stand agaynst his face and he shal stand in a noble land it shal be consumed in his hand †And he shal sette his face to come to possesse al his kingdom he shal doe right thinges with him and he shal geue vnto him a daughter of wemen to ouerthrow it and she shal not stand neither shal she be his †And he shal turne his face to the ilands shal take manie and he shal make the prince of his reproche to cease and his reproch shal be returned vpon him †And he shal turne his face to the empire of his owne land and he shal stumble and fal shal not be found †And there shal stand in his place one most vile vnworthy of kingly honour in few dayes he shal be destroyed not in furie nor in battel †And k there shal stand in his place one despised and kinglie honour shal not be geuen him and he shal come secretly and shal obteyne the kingdom by fraude †And the armes of him that fighteth shal be expugned from before his face and shal be broken moreouer also the prince l of the league †And after the amities he shal worke deceite with him and he shal goe vp and shal ouercome with few people †And he shal enter abundant and plentiful cities he shal doe thinges that his fathers neuer did his fathers fathers their robberies and pray riches he shal dissipate and shal deuise deuises against the best fensed and this vntil a time †And his strength his hart shal be stirred vp against the king of the South in a great armie and the king of the South shal be prouoked to battel with manie aydes and exceding strong they shal not stand because they shal take counsels against him †And they that eate bread with him shal destroy him and his armie shal be oppressed there shal fal slaine very manie †The hart also of the two kinges shal be to euil and at one table they shal speake lies and they shal not prosper because as yet the end vnto an other time †And he shal returne into his land with much riches and his hart against the holie testament and he shal prosper and shal returne into his owne land †At the time appointed he shal returne and he shal come to the South and the later end shal not be like to the former †And there shal come vpon him galleis and the Romanes and he shal be strooken and shal returne and shal fretâ—e against the testament of the sanctuarie and he shal spede and shal returne and shal deuise against them that haue forsaken the testament of the sanctuarie †And of him shal stand m armes and shal pollute the sanctuarie of strength and shal take away the continual sacrifice and they shal geue abomination into desolation †And the impious against the testament shal dissemble fraudulently but the people that knoweth their God shal obtayne and shal doe †And the learned in the people shal teach very manie and they shal fal by sword and by flame and by captiuitie and by spoyle of dayes †And when they are fallen they shal be releeued with a litle ayde and very manie shal be ioyned to them faynedly †And of the learned there shal fal that they may be tried and may be chosen and made white euen to the time prefixed because yet there shal be an other time †And the king shal doe according to his wil and shal be eleuated magnified against euerie god and against the God of goddes he shal speake magnifical thinges shal be directed til the wrath be accomplished for the determination is made †And the God of his fathers he shal not account of and he shal be in the concupiscences of wemen neither shal he care for anie of the goddes because he shal ryse vp against al thinges †But god Maozim he shal worshipe in his place and the God whom his fathers knewe not he shal worshipe with gold and siluer and precious stone and precious thinges †And he shal doe it to fense Maôzim with a strange god whom he acknowledged and he shal multiplie glorie and shal geue them powre in manie and shal diuide the land gratis †And in the time prefixed shal the king of the South make battel against him as a tempest shal the king of the North come against him in charets and in horsemen and in a great nauie and he shal enter the landes and shal destroy and passe through †And he shal enter into the glorious land and manie shal fal but these onlie shal be saued out of his hand Edom and Moab and the beginning of the children of Ammon †And he shal lay his hand vpon the landes and the Land of Aeygpt shal not escape †And he shal rule ouer the treasures of gold and of siluer and in al the precious thinges of Aegypt through Lybia also and Aethyopia he shal passe †And a bruite shal truble him from the East and from the North and he shal come in a great multitude to destroy and kil very manie †And he shal pitche his tabernacle Apadno betwen the seas vpon a mount glorious and holie and he shal come euen to the toppe therof and no man shal helpe him CHAP. XII The Angel describeth the persecution of Antiochus as the figure of Antichrist prefigured 6. the shortnes also of his reigne is clearly prophecied BVT in that time shal rise vp Michael the great prince who standeth for the children of thy people and a time shal come such as hath not beene from the time since nations begane euen vntil that time And in that time shal thy people be saued euerie one that shal be found writen in the booke †And manie of those that sleepe in the dust of the earth shal awake some vnto life euerlasting others vnto reproch to see it alwayes †But they that be learned shal shine as the brightnes of the firmament and they that instruct many to iustice as starres vnto perpetual eternities †But thou Daniel shut vp the wordes and seale the booke euen to the time appointed verie manie shal passe ouer and there shal be manifest knowlege †And I Daniel saw and behold there stood as it were two others one on this side vpon the banke of the riuer and an other on that side on the other banke of the riuer †And I sayd to the man that was clothed with linen garments that stood vpon the waters of the riuer How long the end of these meruels †And I heard the man that was clothed with the linen
a. 28. by the tabernacle a 259. by the Israelites in the desert a. 465. 467. by the coming of the Quene of Saba to Salomon a. 718. by Iudith Esther many other persons and thinges a. 1051 b. 872. It is the proper inheritance of Christ b. 16. 166. 281. 870. 873. 882. The Church is perpetual and visible from the beginning of the world a. 19. 35. 48. 203. 649. 714. 937. b. 17. 88. 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Historical table b. 1073. c. The Church of Christ is vniuersal consisting of al nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. in manie other places of Isai other prophetes It is more conspicuous and more glorious then the Church of the old testament a 205. 943. b 336. 432. 485. 999. It cannot erre a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001. It is the onlie fold of Christs shepe b. 744. Out of the Church is no saluation a. 28. b. 536. 698. 882. Circumcision instituted a 65. 198. renewed a. 477. Circumstances doe aggrauate sinnes b. 717. 815. Cleane and vncleane a ceremonial distinction before Moyses law a. 26. more distinguished by the law a. 281. 283. c. Clergie men must be orderly called to their function a. 274. c. b. 588. and for their vertues b 546. They ought not to serue for temporal reward a 502. v. 7. b 36. 737. 885. They ought aboue others to haue compassion on the poore b. 8â—5 Their office is to water the whole world with true doctrine a. 709. Commandments of God are possible to be kept a 458. 604. b 15. and in manie Psalmes especially the 118. and in al the Sapiential bookes and Prophetes See Grace Communion of Protestantes is no Sacrament neither hath any miracle in it a 210. See Eucharist Communities and al common wealthes require vnity obseruation of lawes and eminent vertue of the superiors b 951. Concubines in the old Testament were lawful wiues a 62. 534. 557. 664. Concupiscence without consent is not sinne a 12. Confession of sinnes a 32. 333. b 400. Confidence in God most necessarie a 106. 605. b 20. 53. and in manie Psalmes item 478. 491. 493. 858. 900. Conscience guiltie of wickednes tormenteth the sinner a. 1046. Consideration directeth good workes b 319. 420. Constancie in good shal reape reward b 381. In freindshipe is most necessarie b 386. Consuls in Rome gouerned by entercours of dayes b 918. Contempt of admonition aggrauateth sinne b 807. Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827. Conuersation requireth honest discrete and profitable speach b 403. Couenant betwen God and man a 214. 449. 515. Couenant with men must also be kept b 814. Crosse of Christ prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996. Crueltie not mercie to spare an obstinate or impenitent sinner b 390. Curses for enormious sinnes a 450. 452. He that maliciously curseth is cursed of God b 345. Custome in sinne is hardly cured b 17. 101. 577. 822. 836. D. Daies dedicated to Gods seruice a 7. see Fastes and Feastes Damnation after this life is extreme miserie b 349. and remediles ibid. Daniels whole booke is Canonical b 769 Daniel with other three children of the royal bloud of Iuda were caried into Babylon b 772. 997. He discouered the false accusation of SusaÌ„na at the age of twelue yeares b 803. And continued to prophecie to his old age b 806. He was of singular wisdome b 725. He was also most holie b 697. 772. He and the other three were aduanced b 776. 998. He was zelous and with al diserete in Gods seruice b 789. was defended by an Angel from the lions b 790. Prophecied of foure Monarchies b 791. He was called the Man of desires b 796. He had the vision of Christs comming within seuentie weekes of yeares b 796. Darknes other priuations are to the beautie and profite of the vniuersal state of creatures b 780. Dauid the youngest sonne of Iesse was called from keeping shepe and annointed to be king a 604. b 148. By playing on his harpe king saul was refreshed a 604. He killed Goliath a 608. He was singularly protected by God a 610. 612. b 38. 54. c. He had amitie with Ionathas a 609. 611. 613. He would not drinke the water that was procured with danger a 683. His zele deuotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the Arke a 647. He wisely feaned him self to be mad a 617. b 69. Spared Sauls life a 621. 627. He was the second time annointed king a 639. the third time a 645. He sometimes sinned a 654. 684. 853. Manie of his issue slaine a 656. His posteritie conserued til Christ a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in manie respectes a figure of Christ a 606. c. b 18. 19. 59. He made al the Psalmes b 3. 4. 19. 34. Of him is vvritten al the second booke of kinges part of the first and third from the eleuenth chapter to the end of the first of Paralipomenon Debora a prophetesse and figure of the Church a 523. Deceipt sometimes lawful a 92. 483. Dedication of thinges to God a 787. 850. 862. 969. See Altar Temple c. Delta the Greke letter representeth the forme of the musical instrument called the Psalter b 14. Detraction is as bad in the hearer as speaker b 415. Diueles were created in grace b 431. They require sacrifice a 371. b 992. They tempt men euen to the end of this life a 10. b 992. They delude their seruantes a 554. Doctrine doth fructifie in the wel disposed a 461. It is bread of the minde b 419. Dreames of diuets kindes and often from God a 116. 124 301. 530. 1052. b 422. 773. 985. Drunkennes detestable b 303. dangerous deceiptful beastlie hurtful to others sensles vnfatiable b 304. E Ecclesiastes signifieth eminently The Preacher b 373. Ecclesiasticus signifieth a Preacher ib. The booke of Ecclesiasticus is Canonical Scripture a 989. b 343. 372. 398 It is a storehouse of al vertues b 373. Ecclesiastical auctoritie a 332. 433. See Supreme head of the Church Eleazar a valiant souldiar offered himself to present death b 913. Elias had a distinct habite and rule of life a 761. His zele in religion a 747. 761. His miracles a 939. He is yet huing a 19. 33. 762. b 444. His letters to king Ioram after his translation a 903. 935. He shal returne preach before the day of Iudgement b 888. 996. Eliu an arrogant disputer a 1096. preferred his priuate spirite aboue al others a 1097. peruerted the state of the controuersie a 1099. 1100. 1113. Elizeus had the two spirites of prophecie and of working miracles as
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â— :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â— :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal â—reatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theâ—â— art a prince of God among vâ— Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. â—â—â— :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â— Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â— Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â— 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and â—wâ—e more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â— Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ— Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ— were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâ—c 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys â—o 8. iâ—â—â—ath 2. S. Aug. dâ—catech â—â—â—ibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with
Babylon :: Sion in behalfe of al the Iewes sheweth that the Chaldees are iustly plaged for their crueltie against Gods people :: This Saraias was a principal Leuite to whom it perteyned to read and publish the wordes and writinges of prophetes :: Thus much Ieremie prophecied against Babylon This whole historie is written more largely in the two last chapters of the fourth booke of kinges and in the last of Paralip pomenon 3. Reg. 7. It is probable that the Lamentations were written before his other prophecies 2 Paral. 35. v. 25. Doleful speaches are commonly vttered without connexion of sentences These Lamentations are artificially composed And besides the historical sense contene hidden mysteries These wordes are not Ieremies but added by the 70. or other Interpreter as a Preface to his Lamentations The miserable change in Ierusalem made the beholders astonied Aliph Beth. :: Some Iewes seing their bretheren ledde captiues into Babylon went into Aegypt but there also were in miserie Ghimel Daleth :: It is a desolate miserie when enimies obtaine dominion He. â—au :: Fleing from place to place to seeke relife Zain Heth. :: Idolatrie which is spiritual adultrie Teth. Iod. Caph. Lamed :: First Nabuchodonosor tooke away much treasure 4 Reg 24 afterwards his capitaine Nabuzardan spoyled al 4 Reg. 25. Mem. Nun. Samech Aiâ— Phe. Sade :: Aegypt wherin the Iewes trusted to sinde ayde could not or at least did not helpe them Iere 2. v. 18. 37. v. 4. 6. Coph Res. :: At home iâ— famine Sin Thaâ— :: Punishment permitted by God is truly ascribed to him as his fact Aleph Beth. :: Streingth and forces are called hornes so euerie horne signifieth al their strength Gâ—imel Daleth Hâ— Van. :: Suffered his Sanctuarie to be polluted Zain â—â—th Teâ—â— Iod. Caph. Lamed Meâ— :: As the sea exceedeth al other waters so the affliction of Ierusalem surpasseth other afflictions which is spoken by hyperbole to signifie the grenousnes therof Nuâ— Samech Phe. Aiâ— Sade Coph Res. :: This happened before in Samaria 4. Reg 6 and in the siege of Ierusalem by Titus and Ves pasian Ioseph lib 7. 8. de bello Iudaico Siâ— :: More seuerely then thou art accustomed Thaâ— :: Ieremie him self felt his part of this affliction Aleph Aleph Aleph Beth. Beth. :: Ierusalem was ransaked by Nabuchodonosor :: and worse by Nabuzardan Beth. Ghimel Ghimel Ghimel Daleiâ—â— Daleth Daleth He. He. He. :: He describeth his greuous paines as if his teeth were broken one by one Vaâ— Vaâ— :: The end of my life is come Vaâ— Zain Zain Zain Heth. :: Gods mercies are euerie day renewed Heth. Heth. Teth. :: VVhich God wil geue Teth. Teth. Iod. Iod. :: Especially vnderstood of Christ Mat. 26. Iod. Caph. Caph. :: God punisheth his seruantes not to hurâ— them but for their good Caph. Lamed Lamed Lamed Mem. Mem. :: The speach of such as denie Gods prouidence Mem. Nun. Nun. Nun. Samech Samech Samech Phe. :: Preaching of false prophets hath brought these euils vpon vs Phe. Phe. Ain Ain Ain Sade Sade Sade Coph Coph Coph Res. :: Iudge thou that which they haue iudged vniustly Res. Res. Sin Sin Sin Thaâ— :: Geue them the paine of hartie sorow :: VVherwith thou afflictest the wicked Thaâ— Thaâ— :: VVheras the Temple before gliâ—tered with gold now there appeared burnt smokie walles pittiful ruines Alâ—pâ—â— Beth :: Lamia hath a face like a woman a body as other bruâ—â—â—h beastes is cruel to others yet kind to her owne broode but wâ—men of Ierusalem in extreme disstresse were cruel to their owne children Gâ—imâ—â— :: as the ostrich forsaking her egges Dalâ—th Hâ— Vaâ— Zâ—â—â— :: One could not know an other though they were acquanted before â—â—â—â— â—â—â—â— :: VVemen being by nature pitiful were cruel to their owne children Ioâ— :: In the siege of Ierusalem :: In Hebrew phrase cities are called the daughters of the countrie Caph. Lamed :: False prophetes were called by the name of prophetes as they semed in the world to be â—â—m Nun. Saâ—ech Phe. Ain Sade Coph :: This perteineth either to king Iosias â—â—â—ne by the Aeâ—â—pâ—iâ—ns 2. Par. 35 or to Sedecias taken by the Chaldees Mystically of Christ our Sauiour Iâ— 53. v. 5. â— Aug. li. 18. c 33 〈…〉 Res. Sin Thâ—â— a The prophet foreseing in spirite their future state as if it had bene preseÌ„t prayed in the same maner as the whole people should pray when they were in such calamitie b Manie were orphanes with out fathers al were depriued of their king who was as a father of al the people c VVe haue put ourselues to worke and trauel in strange countries to gette bread to eate * in danger of thy svvord d They were made to grind â—â—nked in the â—ille e And beaten with staues f They lost the glorie of a kingdom and were subiect to strange and barbarous nations g As Iere 31. v. 18. and S. Augustin li de Gratia lib. arb c. 2. 4. c. h Hauing so seuerly punished vs we beseech thee now to cease from more This prophecie is supposed by many to be Ieremies By others accounted Baruchs By al holden to be Canonical Scripture VVhy S. Ierom vrgeth it not against the Iewes The contents Prâ—fat Ierem. :: The whole time of taking Ieru alem indured eleuen yeares before it was burned In the fifth yeare of which space this boke was written For as yet there were Priestes in Ierusalem v. 7. some holie vessels v. 8. the Altar v 10 and the temple v. 1â— * or manah sacrifice :: Seing it was Gods wil they should be in captiuity they desired rather to be vnder the Chaldees then anie other foreine nation corrupted in iudgement :: That this happened in the siege of Ierusalem is noted before â—â—nent 2. v. 20. â—â— ch â— v. 10. Deut. 28. v. 43. :: Gods commandments are commonly called iustices Psa 118. and manie other places because by obseruing or not obseruing the commandments men are made iust or vniust Iere. 2. v. 8. The tempiâ— was not as yet destroyed but the prophet speaketh of it as he saw it should come to passe Deut. 28. v. 62. 32. v. 20. :: The law of Moyses ceased after Christ but Christs law continueth to the end of the world Iâ— 31. v. 3â— c. :: Men in sinnes miserie are as if they were dead v. 11. yet by Gods mercie may receiue new grace of spiritual life :: The Church readeth this prophecie as other diuine Scriptures in the Eues of Easter and Pentecost according to the most ancient Romane vse :: Shal they not finde the fruite of their workes :: â—abulatores those that did frame or explicate moral examples for instruction of maners were worthely estemed in al ages not such as seaned false and ridiculous goddes with their filthie wicked actes of which S. Augustine writeth against Varro l 6. c. 5 6. 7. deciuit :: It is
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
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
him for the same THE ARGVMENT OF THE BOOKE OF GENESIS THIS first Booke of holie Sripture called Genesis which signifieth birth or beginning was written by Moyses when he was designed by God to instruct rule the children of Israel As also the other foure bookes folowing The Author and authoritie of al which fiue bookes were euer acknowledged by the faithful both of the old and new Testament and so accounted and estemed by tradition til Christ and his Apostles who also confirmed them by their testimonies and allegations of the same as of holie Scriptures From the creation vntil Moyses writ which was aboue two thousand and foure hundred yeares the Church exercised Religion by Reuelations made to certaine Patriarches and by Traditions from man to man without anie Scriptures or Law written But the peculiar people of God being more visibly separated from other nations manie errors abunding in the world God would for correction confutation therof haue his wil made fuâ—â—her knowen to his children and so remaine amongst them in written record by his faithful seruant and Prophet Moyses VVho therfore declareth the Author and beginning of al thinges that is How al creatures were made by God and of him haue their being and by him only are conserued He teacheth expresly that there is one onlie God against those that imagined and brought into the phantasies of men manie goddes That the whole or vniuersal substance of heauen and earth with their ornaments and accidents were made in time against those that thought the first fundation therof had euer benne That God doth gouerne the same against those that say al is ruled by dâ—stenie or by the starres and not by the continual prouidence of God That God is a rewarder of the good and a punisher of euil which sinners seme either not to know or grosly to forgete And that God created al for mans vse and benefite which should make vs grateful VVherfore holie Moyses more particularly describeth the beginning of man what he was at first how he fel how al mankind is come of one man deducing the Genealogie of Adam especially to Noe. Then how men being more and more defiled vpon the earth with wicked especially carnal sinnes were by Gods iust wrath drowned with an vniuersal floud Againe how a few reserued persons multiplied the world a new But this of spring also falling into manie sinnes especially Idolatrie and spiritual fornication as those of the first age did to carnal offences God stil conserued some faithful true seruants Of which Moyses specially pursueth the line of Noe by Sem his first begotten sonne Then describeth the particular vocations liues maners notable sayings and noble factes with sincere religion of Abraham Isaac Iacob Ioseph other holie Patriarches who liued before the written lavv Likevvise vpon vvhat occasion in vvhat maneâ— Iacob otherwise called Israel with al his progenie descended from the Land of Canaan into Aegypt and were there entertayned So this booke contayneth the historie of two thousand three hundred odde yeares And it may be diuided into eight partes The first contayneth the Creation of Heauen and Earth other Creatures and lastly of Man chap. 1. 2. The second part is of the trangression fal of man his casting out of Paradise of multiplication of mâ—n and of sinne though stil some were iust of the general floud that drowned al except eight persons few other liuing creatures of the earth from the third chap. to the 8. The third part is of the new increase multiplication of the same from the 8. chap. to the 11. The fourth of the confusion of tongues the diuision of nations in the 11. chap. The fift relateth Abrahams going forth of his countrie Gods promise that in his seede al Nations should be blessed the commandment of Circumcision from the 12. chap. to the 21. The sixth part recounteth the progenie and other blessings especially the great vertues of Abraham Isaac and Iaâ—ob from the 21. chap. to the 37. The seuenth part reporteth the felling of Ioseph into Aegypt and his aduancement there from the 37. chap. to the 46. The eight and last part is of Iacob and his progenies going into Aegypt their intertainment there and of Iacobs and finally of Iosephs death in the fiue last cahpters The signification of the markes here vsed for direction of the reader The numbers in the argumentes of chapters point to the verse where the matter mentioned beginneth This forme of crosse †in the text sheweth the beginning of euerie verse The numbers in the inner margent ouer against the crosse shew the number of verses in the same chapter This marke signifieth that there foloweth an Annotation after the chapter vpon the word or wordes wherto it is adioyned The number also of the same verse is prefixed to the Annotation These foure prickes shew that there is an Annotation in the margent vpon that place And when manie occurre the first answereth to the first marcke the second to the second and so forth In like maner the citations of places in the inner margent are applied to the authores alleaged But when there be more such marginal annotations then may easely be applied we vse the letters of the Alphabete for direction This forme of a starre * in the text or annotations pointeth to the explication of some word or wordes in the margent Sometimes we put the Concordance of other Scriptures in the inner margent of the text VVe haue also noted in the margent when the Bookes of holie Scripture or partes thereof are read in the Churches Seruice For their sakes that desire to reâ—d the same in order of the Ecclesiastical Office THE BOOKE OF GENESIS IN HEBREW BERESITH CHAP. 1. God createth heauen and earth and al things therin distinguishing and bevvtyfying the same 26. last of al the sixth day he createth man to vvhom he subiecteth al corporal things of this inferior vvorld N THE beginning GOD created heauen and earth †And the earth was voide vacant and darkenes was vpon the face of the deapth and the Spirite of God moued ouer the waters †And God said Be light made And light was made †And God saw the light that it was good he diuided the light from the darkenes †And he called the light Day and the darkenes Night and there was euening morning that made one day †God also said Be a firmament made amidst the waters and let it diuide betwene waters waters †And God made a firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament And it was so done †And God called the firmament Heauen and there was euening morning that made the second day †God also said Let the waters that are vnder the heauen be gathered together into one
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
that the earth was corrupted for al flesh had corrupted his way vpon the earth †he said to Noe The end of al flesh is come before me the earth is replenished with iniquitie from the face of them I wil destroy them with the earth †Make thee an arke of timber planke cabinets shalt thou make in the arke and shalt pitch it within and without with bitume †And thus shalt thou make it The length of the Arke shal be three hundred cubitts fiftie cubitts the breadth and thirtie cubitts the height of it †Thou shalt make a windowe in the arke and in a cubit finish the toppe of it and the dore of the arke thou shalt set at the side belowe middle chambers and third loftes shalt thou make in it †Behold I wil bring the waters of a great floud vpon the earth that I may destroy al flesh wherin there is breath of life vnder heauen Al thinges that are in the earth shal be consumed †and I wil establish my couenant with thee and thou shalt enter into the arke thou and thy sonnes and thy wife and the wiues of thy sonnes with thee †And of al liuing creatures of al flesh thou shalt bring payres into the arke that they may liue with thee of the male sexe and the female †Of foules according to their kind and of beastes in their kind of al that creepeth on the earth according to their kind payres of al sortes shal enter in with thee that they may liue †Thou shalt take therfore with thee of al meates that may be eaten and thou shalt lay them vp with thee and they shal be meate for thee and them †Noe therfore did al thinges which God commanded him ANNOTATIONS CHAP. VI. 2. Sonnes of God The progenie of Seth professing true faith Religion were called the sonnes of God and those of Cains issue and congregation folowing erronious and wicked opinions were called the sonnes of men VVhich were then the distinctiue termes of true and false Religion as afterwardes were the termes of Iewes and Gentiles after Christ Christians and Paganes and lastly true and false Christians are distinguished by the names of Catholiques and Heretikes As S. Augustin teacheth in his questions vpon Genesis other places VVhich is confirmed by the like iugement of S. Ciril Alexandrinus li. 9. aduers Iulianum S. Ambrose li. de Noe arca c. 4. S. Pacianus epist ad Symphorianum Theodoret. manie others vpon this place 3 An hundred and tvventie yeares Mans life was not here shortned to an hundred and twentie yeares as some haue misunderstood this place For after this diuers liued much longer as appeareth in the genealogie of Sem to Abram in the 11. chapter of Genesis And Abraham liued 175. yeares c. 25. Isaac 180. c. 35. Iacob 147. c. 47. and Ioiadas borne 1500. yeares after liued 130. yeares 2. Par. 24. But 120. yeares were granted before the floud for that generation to repent in as the Chaldee Edition expresseth more plainely Terminus dabitur ei centum viginti annorum si sorte conuertatur The tearme of an hundred and twentie yeares shal be geuen them if perhaps they may conuert And so S. Chrisostom S. Hierom. and S. Augustin expound this Scripture Yet whether God cut of 20. of these yeares and brought the floud after a 100 for Noe had his sonnes when he was 500. yeares old the floud came in the 600. yeare of his age or that this warning was geuen twentie yeares before anie of his soÌ„nes were borne is not so easely decided by the holie Doctors How easie soeuer Protestants say al Scriptures are Though vnder correction of better iudgement it semeth more probable that Moyses by anticipation ioyneth the birth of Noes sonnes when he was 500. yeares old to the rest of the geneologie of the first Patriarkes in the former chapter and then telleth of this admonition geuen 20. yeares before their birth And so God expected the peoples repentance the whole time of 120. yeares prescribed 4. Grants vvere vpon the earth Some haue thought that these giantes were not men nor begotten by men but that either diuels which fel at first from heauen or other Angels allured with concupiscence begate them of the daughters of Cain Philo Iudeus in his booke de Gigantibus writeth that those whom Moyses here called Augels the Philosophers called Genios Qui sunt animalia aëâ—ea vvhich are liuing creatures vvith ayrie bodies Iosephus li. 1. Antiq. saith that Angels begate these giants Tertullian also li. de habitu muliebri holdeth the same error and diuers more otherwise good authors But S. Ciril of Alexandria li. 9. aduer Iulian S. Chrisostom homil 22. in Gen S. Ambrose de Noe arca c. 4. S. Augustin li. 15. c. 23. de ciuit S. Hierom Tradit Hebraic and other most principal Doctors teach it to be vntrue yea vnpossible that these giants should haue bene begotten by anie other creatures then by men For that Angels and diuels are mere spirits without al natural bodies And if they had ayrie bodies as they haue not yet they could not haue such generation For the powre or force to engender belongeth to the vegatatiue soule whose proper operations are to tuine nutriment into the substance of the subiect wherin it is and to engender new issue or ofspring from the same as Aristotle sheweth li. 2. de anima textu 24. And in what bodies soeuer there is vegetatiue soule it must needes be that the same was engendred and must some times decay and die and so diuels should be mortal Moreouer if they could haue generation togeather with mankind then such issue should be a distinct species both from man and diuel as a mule differeth both from horse and asse Againe if spirits had abused wemen in assumpted bodies and shape of men yet they did not take them to wiues as the Scripture saith they did who begate these giants Finally the holie Scripture here expresly calleth the giants men These be the mightie ones famous men The modestie of Scripture terming them famous whom our common phrase would cal infamous being more monstrous in wickednes of mind then in hugenes of bodie For they were most insolent lasciuious couetous cruel and in al kinde of vices most impious 5. Al the coigtation bent to euel Luther in his 21. article condemned by Leo the tenth would proue by these wordes and the like folowing Al siesh had corrupted his vvay vpon earth that al workes of men are sinnes For saith he seeing the hartes of al men are bent alwaies to euil and al humane actions proceede from the hart it must needes be that the hart as the fountaine being corrupt the streames also issuing from the same must be corrupted Againe al flesh hauing corrupted his way vpon earth there is not any iust man saith he nor any man without sinne and
Morales and 36. chapter vpon the third chapter of Iob recounting certaine principal Patriarches among the rest saith Noe for that he pleased Gods examination vvas saued aliuâ—in the vncleane vvorld and after a large catalogue of other iust men in confirmation of this doctrine that some were iust in the law of nature concludeth thus Neither is it to be beleued saith he that only so manie vvere iust before the lavv vvas receiued as Moyses contracteth in his most briefe description 15. Three hundred cubites Apelles an old heretike scholar of Marcian but after leauing him and amongst other new coyned heresies reiecting the Law the Prophetes would by this place impugne Moyses saying it was vnpossible that in so smale rowme as was the arke by this descriptioÌ„ the designed payres of al kindes of beastes foule serpents should be contained with the eight persons and al their prouision of meate for a whole yeare VVherupon he concludeth that this narration which he calleth a fable hath no probabilitie nor possibilitie to be true To whom al such calumniators it may be answered that Moyses euen in an heretikes owne coÌ„ceipt if malice obscured not his sense must needes be thought wise ynough if he had benne disposed to fayne fables to frame them probable or possible especially when he pretended not to signific a miracle in the smalnes of the rowme to receiue so much as he reporteth Origen to answer him supposeth a cubite here meÌ„tioned to haue coÌ„tained six ordinarie cubites and so doubtles the arke might easily containe al thinges that are here spoken of for so it were like to a great citie But this opinion neither hath good warrant that euer the Aegyptians of whom he supposeth Moyses might haue learned it or any other nation vsed such long cubites neither can this measure of a cubite be agreable to Moyses meaning who no doubt speaketh of the like cubites here as he doth in other places And in Exodus he describeth an Altar to be made fiue cubites long fiue broade and three in height VVhich would be by Origens measure euetie cubite contayning six ordinarie cubites that is nine foote at least in length and likewise in breadth 45. foote and 27. foote in height Againe Deut. 3. Moyses telleth of an iron bed of Og King of Basan that was nine cubites long foure broad VVhich make according to Origens measure of a cubite fourscore and one foote in length and in breadth 36. foote which in deede haue no probabilitie And therefore S. Augustin and other Doctors supposing that Moses in al these bookes written for instruction of the same people whom he brought forth of Aegypt speaketh of one sorte of cubites do likewise iudge that he meaneth ordinarie knowne cubites which containe a foote a halfe euerie cubite as Vitruuius Agricola and others do proue or a foote and three quarters of a foote which is the greatest cubite that semeth to be mentioned in holie Scripture called a mans cubite or cubite of a mans hand And so the Arke was atleast in length 450. foote in breadth 75. in height 45. or at most in length 525. foote in breadth 87. and a halfe in height 52. and a halfe And either of these capacities was sufficient to receiue al the thinges here mentioned considering the loftes partions that were in the whole arke CHAP. VII Noe vvith his familie and paires of al kindes of beastes and foules being entred into the arke 12. it raineth fourtie daies and fourtie nights 21. Al men and other liuing creatures on the earth without the arke are destroyed AND our Lord said to him Get thee in thou and al thy house into the arke for I haue sene thee iust in my sight in this generation †Of al beasts that are cleane thou shalt take seauen and seauen male female †but of the beasts that are vncleane two and two male female Yea and of the foules also of the ayre seauen â—eauen male and female that seede may be saued vpon the face of the whole earth †For yet a while and after seauen dayes I wil rayne vpon the earth fourtie dayes and fourtie nights and I wil cleane destroy al substance that I haue made from the face of the earth †Noe therfore did al thinges which our Lord had commanded him †And he was six hundred yeares old when the waters of the floud flowed ouer the earth †And Noe entred and his sonnes his wife and the wiues of of his sonnes with him into the arke because of the waters of the floud †Of beasts also the cleane and the vncleane of foules and of al that moueth vpon the earth †two two went to Noe into the arke male and female as our Lord had commanded Noe. †And after the seauen dayes were passed the waters of the floud flowed ouer the earth †In the six hundred yeare of the life of Noe in the second moneth in the seauententh day of the moneth al the fountaines of the greate deapth were broken vp and the floud gates of heauen were opened †and the raine fel vpon the earth fourtie dayes and fourtie nights †In the verie point of that day entred Noe and Sem and Cham Iapheth his sonnes and his wife and the three wiues of his sonnes with them into the arke †they and euerie beast according to their kind and al cattle in their kinde and al that moueth vpon the earth according to their kind and al foule according to their kind al birds and al that fly †went to Noe into the arke two and two of al flesh wherin there was breath of life †And such as entred in male and female of al flesh did enter in as God had commanded him and our Lord shut him in on the out side †And the floud grâ—w fourtie daies vpon the earth and the waters increased and lifted vp the arke on high from the earth †For they ouerflowed excedingly and filled al on the face of the earth moreouer the arke fleeted vpon the waters †And the waters preuailed out of measure vpon the earth and al the hiegh mountaines vnder the whole heauen were couered †Fiftene cubites higher was the water aboue the mountaines which it couered †And al flesh was consumed that moued vpon the earth of foule of cattle of beasts and of al creepers that creepe vpon the earth al men †and al things wherin there is breath of life on the earth died †And he cleane destroied al substance that was vpon the earth from man euen to beast as wel it that creepeth as the foules of the ayre and they were destroied from of the earth but onlie Noe remained and they that were with him in the arke †And the waters held on aboue the earth an hundred fiftie dayes ANNOTATIONS CHAP. VII 16. Shut him in God who
goddes Israel that haue brought thee out of the land of Aegypt †Which when Aaron had senne he builded an altar before it and by a cryers voice proclaimed saying Tomorow is the solemnitie of the Lord. †And rysing in the morning they offered holocaustes and pacifique hostes and the people sate downe to eate and to drinke and they role vp to play †And our Lord spake to Moyses saying Goe get thee downe thy people which thou hast brought out of the Land of Aegypt hath sinned †They haue quickly reuolted from the way that thou didst shew them and they haue made to them selues a molten calfe and haue adored and immolating hostes vnto it haue sayd These are thy goddes Israel that haue brought thee out of the Land of Aegypt †And againe our Lord said to Moyses I see that this people is stiffenecked †suffer me that my furie may be angrie against them and that I may destroy them and I wil make thee into a great nation †But “ Moyses besought the Lord his God saying Why Lord is thy furie angrie against thy people whom thou hast brought forth of the Land of Aegypt in great power and in a strong hand †Let not the Aegyptians say I beseech thee He hath craftely brought them forth that he might kil them in the mountaynes and destroy them from the earth let thyne anger cease and be pacified vpon the wickednes of thy people †“ Remenber Abraham Isaac and Israel thy seruantes to whom thou swarest by thine owne self saying I wil multiplie your seed as the starres of heauen and this whole land wherof I haue spoken I wil giue to your seed and you shal possesse it alwayes †And our Lord was pacified from doing the euil which he had spoken against his people †And Moyses returned from the mount carying the two tables of testimonie in his hand written on both sides †and made by the worke of God the writing also of God was grauen in the tables †And Iosue hearing the tumult of the people crying out said to Moyses The noyse of battaile is heard in the campe †Who answered It is not the crie of men encouraging of fight nor the shoute of men compelling to flee but I doe heare the voice of singers †And when he approched to the campe he saw the calfe and the daunces and being very wrath he threw the tables out of his hand and brake them at the foote of the mount †and catching the calfe which they had made he burnt it and bette it into powder which he strawed into water and gaue thereof drinke to the children of Israel †And he said to Aaron What hath this people done to thee that thou shouldest bring vpon them an heinous sinne †To whom he answered Let not my lord be offended for thou knowest this people that it is prone to euil †they said to me Make vs goddes that may goe before vs for vnto this same Moyses that brought vs forth out of the Land of Aegypt we know not what is chanced †To whom I said Which of you hath gold They tooke and brought to me and I cast it into the fire and this calfe came forth †Moyses therfore seeing the people that they were made naked for Aaron had spoiled them for the ignominie of filth and had set them naked among their enemies †and standing in the gate of the campe he said If any man be our Lords let him ioyne to me And there gathered vnto him al the sonnes of Leui †to whom he said This saith the Lord God of Israel Put euerie man his sword vpon his thigh goe returne from gate to gate through the middes of the campe and euerie man kil his brother and frend and neighbour †And the sonnes of Leui did according to the saying of Moyses and there were slaine in that day about three thousand men †And Moyses said You haue consecrated your handes this day to our Lord euerie man in his sonne in his brother that blessing may be giuen to you †And when the next day was come Moyses spake to the people You have sinned a verie great sinne I wil goe vp to our Lord if by anie meanes I may be able to intreate him for your sinful fact †And returning to our Lord he said I beseech thee this people hath sinned a heinous sinne and they haue made to them selues goddes of gold either forgiue them this trespasse †or if thou doe not strike me out of the booke that thou hast written †To whom our Lord answered He that hath sinned to me him wil I strike out of my booke †but goe thou and leade this people whither I haue told thee myne Angel shal goe before thee And I in the day of reuenge wil visite this sinne also of theirs †Our Lord therfore smote the people for the fault concerning the calfe which Aaron had made ANNOTATIONS CHAP. XXXII 4. A molten calfe No other reason can be imagined why the people falling to Idolatrie required the image of a calfe rather then of anie other thing but for that they thought the blacke calfe with white spottes called Apis or Serapis whom they sawe the Aegyptians estemed most of al their goddes to be the chiefe or onlie God And therfore to this famous Idol they ascribed the benefite of their deliuerie from bondage saying These are thy goddes o Israel that haue brought thee out of the Land of Aegypt So they ment not to worship our Lord the true God in that image as Caluin would haue it but the very calfe whose image it was for adoring immediatly the calues image and immolating hostes to it v. 8. they protested that to be their God which the image represented This appeareth also Deut. 32. v. 18. God that begat thee thou hast forsaken and hast forgotten our Lord thy creatour And Psal 105. v. 21. They forgat God vvhich saued them 11. Moyses besought Albeit Moyses with most humble submission prayed for the people which God so accepted that he was therby pacified v. 14. yet Caluin here condemneth him of arrogancie and pride as though he imperiously prescribed law to God spoyling him of his iustice Much otherwise S. Hierom Epist 12. ad Gaudent commending his feruent charitie doubteth not to say Dei potentiam serui preces impediebant The seruantes prayers hindered Gods povver because God himself saying suffer me that my furie may be angrie against them and that I may destroy them shewed his diuine prouidence to be such as he might be staied from doing that vvhich be threatned 13. Remember Abraham It much trubled Caluin that for obtaining pardon for the people the Patriarches are mentioned for whose sake and merites mercie and protection was promised by God Gen. 18. 22. 26. prophecied by Iacob Gen. 48. performed here and in manie other places And
the tabernacle he drew before it the veile to fulfil the commandement of our Lord. †He sette the table also in the tabernacle of testimonie at the north side without the veile †ordering the bread of proposition before it as our Lord had commanded Moyses †He sette the candlesticke also in the tabernacle of testimonie ouer against the table on the south side †placing the lampes in order according to the precept of our Lord. †He set also the altar of gold vnder the roofe of testimonie against the veile †and burned vpon it the incense of spices as our Lord had commanded Moyses †He put also the hanging in the entrie of the tabernacle of testimonie †and the altar of holocauste in the entrie of the testimonie offering on it the holocauste and the sacrifices as our Lord had commanded †The lauer also he set betwen the tabernacle of testimonie and the altar filling it with water †And Moyses and Aaron and his sonnes washed their handes and feete †when they entred the roofe of couenant and went to the altar as our Lord had commanded Moyses †He erected also the court round about the tabernacle and the altar drawing the hanging in the entrie therof After al thinges were perfited †the cloude couered the tabernacle of testimonie and the glorie of our Lord filled it †Neither could Moyses enter the roofe of couenant the cloude couering al thinges and the maiestie of our Lord shining because the cloude had couered al thinges †If at anie time the cloud did leaue the tabernacle the children of Israel went forward by their troupes †If it hong ouer they remained in the same place †For the cloude of our Lord honge ouer the tabernacle by day and a sire by night in the sight of al the children of Israel throughout al their mansions THE ARGVMENT OF LEVITICVS VVHEN the Tabernacle was erected nere to Mount Sinai the first day of the second yeare after the children of Israel parted from Aegypt and was so replenished with Gods Maiestie that none no not Moyses him self could enter in our Lord speaking from thence called Moyses and declared to him the offices of the Leuites whom only and no others he deputed for the administration and charge of sacred things wherof this booke wherin they are written is called Leuiticus In which saith S. Hierom al and euerie Sacrifice yea almost euerie sillable and Aarons vestments and the whole Leuical order breath forth heauenlie sacraments or mysteries For first God here prescribeth what sacrifices he wil haue in what manner and to what purposes Then what partes and qualities he requireth in Priests how they shal be vested and consecrated seuerly punishing some that transgressed with commandment neither to offer in sacrifice nor to eate things reputed vncleane and the maner of purifying such things and persons as by diuers occasions were polluted Interposing also some moral and iudicial precepts appointeth certaine solemne feastes times of rest and Iubilie yeare Finally promiseth rewardes and threatneth puâ—ishments to those that kepe or breake his commandments with particular admonition touching vowes and tithes So this booke may be diuided into fiue special partes The first of diuers sortes of Sacrifices in the seuen first chapters The second of consecrating Priests and their vâ—stments with punishment for offering strange fire in the three next chapters The third of distinction betwen cleane and vncleane with the maner of purifying certaine legal vncleanes and other precepts moral and iudicial from the 11. chap. to the 23. The fourth of feasts times of rest and Iubilie with priuiledges rewardes and punishments from the 23. chap. to the 27. The fifth of vowes and tithes in the last chapter THE BOOKE LEVITICVS IN HEBREW VAICRA CHAP. I. Diuers rites in offering holocaustes as wel of cattle 14. as of birdes AND OVR LORD called Moyses and spake to him out of the tabernacle of testimony saying †Speake to the children of Israel thou shalt say to them “ The man of you that shal offer an hoste to our Lord of beastes that is of oxen sheepe offering victimes †if his oblation be “ an holocauste and of the heard he shal offer a male without spotte at the dore of the tabernacle of testimonie to propitiate our Lord vnto him †and he shal put his handes vpon the heade of the hoste and it shal be acceptable and profitable to his expiation †And he shal immolate the calfe before our Lord and the children of Aaron the priestes shal offer the bloud therof powring it in the circuite of the altar which is before the dore of the tabernacle †And the skinne of the hoste being plucked of the ioyntes they shal cut into peeces †and shal put fire vnderneth in the altar hauing before laid a pyle of wood in order †and the ioyntes that are cut out laying in order thereupon to wit the head al thinges that cleane to the liuer †the entralles and feete being washed with water and the priest shal burne them vpon the altar for an holocauste and “ sweete sauoure to our Lord. †And if the oblation be of flockes an holocauste of sheepe or of goates a lambe of a yeare old without spot shal he offer †and he shal immolate it at the side of the altar that looketh to the North before our Lord but the bloud therof the sonnes of Aaron shal poure vpon the altar round about †and they shal diuide the ioyntes the head and al that cleane to the lyuer and shal lay them vpon the wood vnder which the fire is to be put †but the entrales and the â—eâ—te they shal wash with water And the whole the priest shal offer and burne vpon the altar for an holocaust and most sweete sauoure to our Lord. †But if the oblation of holocaust to our Lord be of birdes of turtles and young pigions †the priest shal offer it at the altar and writhing the head to the necke and breaking the place of the wound he shal make the bloud to runne downe vpon the brimme of the altar †but the croppe of the throate and the fethers he shal cast nigh to the altar at the east side in the place where the ashes are wount to be powred out †and he shal breake the pinnions therof and shal not cut nor diuide it with a knife and shal burne it vpon the altar putting fire vnder the wood It is an holocaust and oblation of most sweete sauoure to our Lord. ANNOTATIONS CHAP. I. 2. The man that shal offer Sacrifice being the most special external seruice wherby man acknowledgeth the supreme dominion of God and his owne subiection and homage to his diuine Maiestie was so wel knowen to be necessarie as being in most frequent vse in the law of nature and in al nations that here neded not anie new precept in general
and 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 an vnicorne in them shal he winow the Nations euen to the endes of the earth these are the multitudes of Ephraim and these the thousandes of Manasses †And to Zabulon he said Reioyse Zabulon in thy going out and Issachar in thy tabernacles †They shal cal the peoples to the mountaine there shal they immolate the victimes of iustice Who shal sucke the inundation of the sea as milke and the hidden treasures of the sandes †And to Gad he said Blessed be Gad in breadth as a lion hath he rested and taken the arme and the toppe of the head †And he saw his principalitie that in his part the doctor was reposed which was with the princes of the people and did the iustices of our Lord and his iudgement with Israel †To Dan also he said Dan a lions whelpe he shal flow largely from Basan †And to Nephthali he said Nephthali shal enioy abundance and shal be ful of the blessinges of our Lord the sea and the south he shal possesse †To Aser also he said Blessed be Aser in children be he acceptable to his brethren and dippe he in oile his foote †His shoe yron and brasse As the daies of thy youth so also thy old age †There is no other God as the God of the rightest the mounter of heauen is thy helper By his magnificence the cloudes runne hither and thither †his habitation is aboue and vnder the euerlasting armes he shal cast out the enemie from thy face and shal say Be destroyed †Israel shal dwel confidently and alone The eie of Iacob in the land of corne and wine and the heauens shal be mistie with dew †Blessed art thou Israel who is like to thee o people that art saued in our Lord the shield of thy helpe and the sword of thy glorie thy enemies shal denie thee and thou shalt treade their neckes ANNOTATIONS CHAP. XXXIII 2. Came from Sinai According to the historie Moyses recounteth here three benefites First that God gaue the Law in Sinai Exod. 20. Secondly he cured those which were bitten with serpentes nere to Seir. Num. 21. Thirdly in mount Pharan he appointed Seuentie ancientes to assist Moyses in iudgementes Num. 11. But according to the Mysterie which specially is intended S. Augustin q. 56. in Deut. saieth this prophecie is not to be negligently passed ouer For it euidently appeareth that this benediction perteineth to a new people whom Christ our Lord hath sanctified in whose person Moyses spake and not in his owne So in this prophetical and proper sense saieth this Doctor our Lord and Sauiour cometh from Sinai which is interpreted tentation when he passed the tentation of his passion and death Heb. 2. v. 18. Christ riseth from Seir interpreted hearie for that in the similitude of the flesh of sinne eâ—en of sinne he damned sinne in the flesh Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine in that he geueth abundance of grace in his Church of the new Testament which is a citie set vpon a hil Mat. 5. CHAP. XXXIIII Moyses seeth the promised land but is not suffered to goe into it 5. He dieth at the age of 120. yeares God burieth his bodie secretly and al Israel mourne for him thirtie dayes 9. Iosue replenished by imposition of Moyses handes with the spirite of God succedeth 10. But Moyses for his special familiaritie with God and for most wonderful miracles is commended aboue al other Prophetes MOYSES therfore went vp from the champion of Moab vpon mount Nebo into the toppe of Phasga against Iericho and our Lord shewed him al the land of Galaad as farre as Dan †and al Nephthali and the land of Ephraim and Manasses and al the Land of Iuda vnto the vtmost sea †and the south part and the bredth of the plaine of Iericho a citie of palmetrees as farre as Sego◠†And our Lord said to him This is the Land for the which I sware to Abraham Isaac and Iacob saying To thy seede wil I geue it Thou hast seene it with thyne eies and shalt not passe ouer to it †And Moyses the seruant of our Lord died there in the land of Moab our Lord commanding it †and he buried him in the valley of the Land of Moab against Phogor and no man hath knowne his sepulchre vntil this present day †Moyses was an hundred and twentie yeares old when he died his eie was not dimme neither were his teeth moued †And the children of Israel mourned him in the champion countrie of Moab thirtie daies and the daies of their mourning that mourned for Moyses were accomplished †And Iosue the sonne of Nun was replenished with the spirit of wisedome because Moyses did put his handes vpon him And the children of Israel obeied him and did as our Lord commanded Moyses †And there rose no more a prophete in Israel as Moyses whom our Lord had knowen face to face †in al signes and wonders which he sent by him to doe in the Land of Aegypt to Pharao and to al his seruantes and to his whole Land †and al the strong hand and great meruailes which Moyses did before al Israel The end of the fiue bookes of Moyses conteining the Law THE SECOND PART OF THE OLD TESTAMENT CONTEINING HISTORICAL BOOKES The argument of the booke of Iosue VVHETHER Iosue himself writ this booke which is the common opinion or some other it was euer held vndoubtedly by al for Canonical Scripture and according to the distribution of the whole Bible into Legal Historical Sapiential and Prophetical Bookes this is the first of the historical sorte But as the fiue procedent called Legal besides the Law comprehend also the historie of the Church from the beginning of the world nere 2500. yeares and withal conteine much diuine Wisdome Prediction of thinges to come so these bookes now folowing called Historical and likewise the Sapiential and Prophetical ensuing after participate each with others in their seueral argumentes euerie one more or lesse inducing Gods seruantes to keepe his Law recording thinges donne teaching what is most meete to be donne and foreshewing before hand thinges donne afterwardes or which yet shal come to passe So this booke doth not only set forth the Actes of Iosue who succeded Moyses in teÌ„poral gouernment of Gods people commanding and directing them by lawe and wisedome but also the same thinges donne by him and his verie name as S. Hierom other Fathers teach prefigure our Lord IESVS Christ For in Hebrew IEHOSVA is the name both of this Capitaine General the leader of The Israelites ouer Iordan into the Land of promise and of our Lord and SAVIOVR who by his Baptisme and other Sacramentes bringeth his people of al Nations into the true Land of the liuing where is life and felicitie euerlasting Touching thâ—fore the historie these foure special thinges are here described
were heard and broken into peeces †and they went on to Iosue who then abode in the campe at Galgal and said to him and withal to al Israel We are come from a farre countrie desirous to make peace with you And the children of Israel answered them and said †Lest perhaps you dwel in the Land which is dew to vs by lotte and we can not enter a league with you †But they said to Iosue We are thy seruantes To whom Iosue said Who are you and whence came you †they answered From a very farre countrie are thy seruantes come in the name of the Lord thy God For we haue heard the fame of his might al thinges that he did in Aegypt †and to the two kinges of the Amorrheites that were beyond Iordan Sehon the king of Hesebon and Og the king of Basan that were in Astaroth †and our ancientes and al the inhabitantes of our Land said to vs Take in your handes victuals for a very long way and goe meete them and say We are your seruantes enter a league with vs. †Behold these loaues we tooke hotte when we departed from our houses to come to you now they are become drie and broken for ouer much oldenesse †the bottels of wine we filled being new now they are burst dissolued The garmentes and shoes that we haue vpon vs and which we haue on our feete for the length of the long way are worne and almost consumed †They tooke therfore of their victuals and asked not the mouth of our Lord. †And Iosue made peace with them and entring a league promised that they should not be slaine the princes also of the multitude sware to them †But three daies after that the league was made they heard that they dwelt nigh and they should be among them †And the children of Israel remoued the campe and came into their cities the third day whose names are these Gabaon and Chaphira and Beroth and Chariathiarim †And they stroke them not because the princes of the multitude had sworne in the name of our Lord the God of Israel Therfore al the common people murmured against the princes †Who answered them We haue sworne to them in the name of our Lord the God of Israel and therfore we may not touch them †But this we wil doe to them Let them be reserued in dede aliue lest the wrath of God be stirred against vs if we shal be forsworne †but so let them liue that for the vses of the whole multitude they hew wood and carie in water Who speaking these thinges †Iosue called the Gabaonites and said to them Why would you deceiue vs by fraude to say We dwel very farre of from you wheras you are in the middes of vs †Therfore you shal be vnder a curse and there shal not faile of your stocke a hewer of wood and a carier of water into the house of my God †Who answered It was told vs thy seruantes that the Lord thy God had promised Moyses his seruant that he would deliuer you al the Land and would destroy al the inhabitantes therof Therfore we feared excedingly and prouided for our liues coÌ„pelled by your terrour and we tooke this counsel †And now we are in thy hand that which seemeth vnto thee good and right doe to vs. †Iosue therfore did as he had said and deliuered them from the hand of the children of Israel that they should not be slaine †And he decreed in that day that they should be in the ministerie of al the people and of the altar of our Lord hewing wood and carying water vntil this present time in the place which our Lord hath chosen CHAP. X. â—iue kinges of the Amorrheites besieging Gabaon because it is confederate with Israel 6. Iosue with his armie defeateth theirs killing and pursewing them 11. manie also are slaine with haile stones 12 At the prayer of Iosue the sunne and moone stand stil the space of one day 22. The fiue kinges are hanged on gibbetes 28. He taketh also and subdueth diuers cities 40. and countries VVHICH thinges when Adonisedec king of Ierusalem had heard to witte that Iosue had taken Hai and had subuerted it for as he had done to Iericho the king therof so did he to Hai their king and that the Gabaonites were fled to Israel and were their confederates †he was sore afrayd For Gabaon was a great cititie and one of the kinglie cities and greater then the towne of Hai and al their men of warre most valiant †Therfore Adonisedec king of Ierusalem sent to Oham king of Hebron and to Pharam king of Ierimoth to Iaphia also king of Lachis and to Dabir king of Eglon saying †Come vp to me and bring ayde that we may ouercome Gabaon because it reuolted to Iosue to the children of Israel †Therfore the fiue kinges of the Amorrheites being assembled went vp the king of Ierusulem the king of Hebron the king of Ierimoth the king of Lachis the king of Eglon together with their hostes camped about Gabaon assaulting it †But the inhabitantes of the citie Gabaon which was besieged sent to Iosue who then abode in the campe at Galgal said to him withdraw not thy handes from the helpe of thy seruantes come vp quickly and deliuer vs and bring ayde for there are assembled against vs al the kinges of the Ammorrheites which dwel in the mountaines †And Iosue went vp from Galgal and al the hoste of the men of warre with him most valiant men †And our Lord said to Iosue Feare them not for I haue deliuered them into thy handes none of them shal be able to resist thee †Iosue therfore came in vpon them sodenly going vp al the night from Galgal †And our Lord trubled them at the sight of Israel and destroyed them with a greate slaugher in Gabaon and pursewed them by the way of the ascent to Bethoron and stroke them vnto Azeca and Maceda †And when they fled the children of Israel and were in the descent of Bethhoron our Lord sent vpon them greate stones from heauen as farre as Azeca and there died farre more with the stones of haile then they whom the children of Israel had strooken with the sword †Then spake Iosue to our Lord in the day that he deliuered the Amorreite in the sight of Israel and said before them Thou Sunne against Gabaon moue not and thou Moone against the valley of Aialon †And the Sunne and Moone stoode stil til the people reuenged themselues of their enemies Is not this writren in the booke of the iust The Sunne therfore stood stil in the middes of heauen and hastened not to goe downe the space of one day †There was not before nor after so long a day our Lord obeying the voice of a man and fighting for Israel †And Iosue returned with al Israel
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
men dying They fel and were ouerthrowen on the east side of the citie of Gabaa †And there were that were slaine in the same place eightene thousand men al most valiant warryers †Which when they had seene that were remayning of BeniamÃn they fled into the wildernes and went on to the rocke the name wherof is Remmon In that flight also stragling and going diuers waies they slew fiue thousand men And whereas they went farder they pursewed them and slew also other two thousand †And so it came to passe that al which were slaine of Beniamin in diuerse places were fiue and twentie thousand one hundred fighting men most prompt to warres †There remayned therfore of al the number of Beniamin that could escape and flee into the wildernes six hundred men and they abode in the Rocke Remmon foure monethes †But the children of Israel retyring stroke al the remaines of the citie with the sword from men euen to beastes and al the cities and villages of Beniamin the deuouring flame did consume CHAP. XXI The tribe of Beniamin is repayred 8. by foure hundred virgins reserued in the slaughter of Iabes Galaad 19. and by other virgins taken that come forth of Silo to daunce THE children of Israel sware also in Maspha and said None of vs shal geue of his daughters to the children of Beniamin to wife †And they came al to the house of God in Silo and sitting in his sight vntil euening lifted vp their voice and with great wayling beganne to weepe saying Wherfore ô Lord God of Israel is this euil done in thy people that this day one tribe should be taken away out of vs †And on the morrow rising early they built an altar and offered there holocaustes and pacifique victimes and said †Who hath not ascended in the hoste of our Lord of al the tribes of Israel For they had bound them selues with a great othe when they were in Maspha that they should be slayne which had beene wanting †And the children of Israel being moued with repentance vpon their brother Beniamin beganne to say One tribe is taken away out of Israel †whence shal they take wiues For we haue al sworne in common that we wil not geue our daughters to them †Therfore they said Who is there of al the tribes of Israel that went not vp to our Lord into Maspha And behold the inhabitantes of Iabes Galaad were found not to haue bene in that armie †At that time also when they were in Silo none of them was found there †They sent therfore ten thousand the strongest men and commanded them Goe and strike the inhabitantes of Iabes Galaad in the edge of the sword as wel their wiues as their litle ones †And this shal be it which you shal obserue Al of the male kinde and wemen that haue knowen men kil ye but the virgins reserue †And there were found of Iabes Galaad foure hundred virgins that knew not mans bedde and they brought them to the campe in Silo into the Land of Chanaan †And they sent messengers to the children of Beniamin that were in Rocke Remmon and commanded them that they should receiue them in peace †And the children of Beniamin came at that time and there were geuen vnto them wiues of the daughters of Iabes Galaad but others they found not which they might geue them in like maner †And al Israel was very sorie and repented for the killing of one tribe out of Israel †And the ancientes said What shal we doe to the rest that haue not taken wiues For al the wemen in Beniamin are dead †And we must very carefully and with great studie prouide that one tribe be not destroyed out of Israel †For our owne daughters we can not geue them being bound with an oath and a curse wherby we said Cursed be he that shal geue to Beniamin anie of his daughters to wife And they tooke counsail and said Behold there is an anniuersaire solemnitie of our Lord in Silo which is situate on the North of the citie of Bethel on the East side of the way that goeth from Bethel to Sichem and on the South of the towne of Lebona †And they commanded the children of Beniamin and said Goe and lie hidde in the vineyardes †And when you shal see the daughters of Silo come forth after the maner to lead daunses issue forth sodenly out of the vineyardes and catch of them euerie one his wife and goe into the Land of Beniamin †And when their fathers shal come and their brethren and shal beginne to complaine against you and to chide we wil say to them Haue pittie on them for they tooke them not away by the right of warryers and conquerours but when they desired to receiue them you gaue them not and on your part the fault was committed †And the children of Beniamin did as it had beene commanded them and according to their number they tooke away to them selues of those that ledde the daunses euerie one his wife and they went into their possession building cities and dwelling in them †The children of Israel also returned by their tribes and families into their tabernacles In those daies there was not a King in Israel but euerie one did that which semed right to him selfe THE ARGVMENT OF THE BOOKE OF RVTH AMONGST other thinges that happened to the people of Israel in the time of the Iudges this historie of Ruth to witt her coming from Moab her conuersion to true Religion godlie conuersation and mariage with Booz of the tribe of Iuda is recorded as a more principal matter For that not onlie king Dauid but consequently also our SAVIOVR the Redemer of mankind descended from her VVherby was fore signified that as saluation thus proceded from the Gentiles together with the Iewes so the Gentiles are made partakers of the same grace More clerly prophecied as S. Hierom noteth by Isai cap. 16. saying Send forth ô Lord the lambe the Ruler of the earth from the Rocke of the desert to the mount of the daughter of Sion That is from Ruth the gentile to Hierusalem or rather to the Church This mariage of Ruth came to passe about the time of Abesan Iudge The booke was written as is most probable by Samuel and is diuided into foure chapters whose contentes folow in their places THE BOOKE OF RVTH CHAP. I. By occasion of famine Elimelech of Bethleem going with his wife Noemi and two sonnes into the Land of Moab there dieth 4. His sonnes marrie wiues of that countrie and die without issue 6. Noemi returning homewardes hardly perswadeth one of her daughters in law to part from her 15. The other called Ruth wil needes goe with her professing the same God and Religion 19. So these two arriue in Betheleem IN the dayes of one Iudge when the Iudges ruled there came a famine in the Land And there went a
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
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
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
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
Whom Nabuzardan the General of the armie taking brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and â—lew them in Reblatha in the land of Emath and Iuda was transported out of their land †And he made Godolias the sonne of Ahicam the sonne of Saphan Gouernour ouer the people that was leift in the land of Iuda which Nabuchodonosor the king of Babylon had leift †Which when al the captaynes of the souldiars had heard they and the men that were with them to witte that the king of Babylon had appoynted Godolias there came to Godolias into Masp a 〈◊〉 the sonne of Mathanias and Iohanan the sonne of Câ—ée and the Saraia the sonne of Thanehumeth a Netophathiâ—e and Iezonias the sonne of Maachathi they and their felowes †And Godolias sware to them and to their companions saying Be not afrayd to serue the Caldees tarie in the countrie and serue the king of Babylon and it shal be wel with you †But it came to passe in the seuenth moneth there came Ismahel the sonne of Nathanias the sonne of Elisama of the kinges seede and ten men with him and stroke Godolias who also died yea the Iewes also the Chaldees that were with him in Maspha †And al the people rysing vp from litle to great the captaynes of the souldiars came into Aegypt fearing the Caldees †But it came to passe in the seuen and thirteth yeare of the Transmigration of Ioachin the king of Iuda in the twelfth moneth the seuen and twenteth day of the moneth Euilmerodach the king of Babylon in the yeare that he began to reigne lifted vp the head of Ioachin the king of Iuda out of prison †And he spake vnto him courteously and he sette his throne aboue the throne of the kinges that were with him in Babylon †And he changed his garmentes which he had in the prison and he did eate bread alwayes in his sight al the dayes of his life †A certayne prouision also he appointed for him without intermission which was also geuen him of the king day by day al the daies of his life THE ARGVMENT OF PARALIPOMENON PARALIPOMENON that is A supplement of thinges ommitted called by the Hebrewes Dibre haiamim The wordes of the dayes or Chronicle is an Abridgement briefly shewing besides diuers other genealogies from the beginning of the world the faith and religion both of the progenitors and ofspiring of the Patriarch Iacob whose progenie God chose and made his peculiar people and in that nation more particularly recounting the Actes of king Dauid and other kinges of his line til they were led captiue into Babylon A booke of such and so great importance sayeth S. Hierom. as whosoeuer without it arrogateth the knowledge of Scriptures may mocke himselfe The author is vncertaine but probably it semeth to be gathered by Esdras out of other bookes and traditions for the perfecting of the old Testament and is vndoubtedly canonical Scripture In hebrew it is al one booke but being large is with the Greekes and Latines parted into two And the first booke may be diuided into three principal partes The first nine chapters conteyne diuers genealogies first by the only right line from Adam to Noe then by diuers lines of Noes progenie but most specially of Iacobs twelue sonnes In the tenth chapter the reiection and death of king Saul is repeted The other ninetene chapters are al of Dauid to wit of his election to be king and inunction his vertues his faultes also and his special actes concerning Gods seruice gouernment of the people and prouision made for building Gods Temple THE FIRST BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. The genealogie of Adam in the right line to Noe and his three sonnes Sem Cham and Iaphet 5. The generations of Iaphet 8. of Cham 17. and of Sem. 24. The right line of Sem to Abraham 26. Abrahams generations by the line of Ismael 32. by the sonnes of Cetura 34. and by the line of Isaac and his sonne Esau 43. with their kinges 51. and dukes ADAM Seth Enos †Cainan Malaleel lared †Henoch Mathusale Lamech †Noe Sem Cham and Iapheth †The sonnes of Iapheth Gomer and Magog Madai and Iauan Thubal Mosoch Thrias †Moreouer the sonnes of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis Cethim and Dodanim †The sonnes of Cham Chus and Mesraim and Phut Chanaan †And the sonnes of Chus Saba and Heuila Sabatha Regma and Sabathaca Moreouer the sonnes of Regma Saba and Dadan †And Chus begat Nemrod this begane to be mightie in the earth †But Mesraim begat Ludim and Anamim and Laabim Nephtuim †Phetrusim also and Casluim from whom came Philisthijm Caphthorim †But Chanaan begat Sidon his first-borne the Hetheite also †and the Iebuseite and the Amorrheite the Gergeseite †the Heueite and the Araceite and the Sineite †The Aradium also and the Samareite and the Hamatheite †The sonnes of Sem Aelam and Assur and Arphaxad Lud and Aram and Hus and Hul and Gether and Mosoch †And Arphaxad begat Sale who also begat Heber †Moreouer to Heber were borne two sonnes the name of one was Phaleg because in his daies the earth was diuided and the name of his brother Iectan †And Iectan begat Elmodad and Saleph Asarmoth and Iare †Adoram also and Vsal and Decla †Hebal also and Abimael and Saba moreouer †also Ophir and Heuila and Iobab Al these are the sonnes of Iactan †Sem Arphaxad Sale †Heber Phaleg Ragau †Serug Nachor Thare †Abram this is Abraham †And the sonnes of Abraham Isaac Ismael †And these are the generations of them The firstbegoten of Ismael Nabaioth and Cedar and Adbeel and Mabsam †and Masma and Duma Massa Hadad and Thema †Ietur Naphis Cedma. these are the sonnes of Ismahel †And the sonnes of Cetura Abrahams concubine which she bare Zamran Iecsan Madan Madian Iesboc and Sue Moreouer the sonnes of Iecsan Saba and Dadan And the sonnes of Dadan Assurim and Latussim and Laomim †And the sonnes of Madian Epha and Epher and Henoch and Abida and Eldaa Al these the sonnes of Cetura †And Abraham begat Isaac whose sonnes were Esau Israel †The sonnes of Esau Eliphaz Rahuel Iehus Ihelom and Core †The sonnes of Eliphaz Theman Omar Sephi Gathan Cenez Thamna Amalec †The sonnes of Rahuel Nahath Zara Samma Meza †The sonnes of Seir Lotan Sobal Sebeon Ana Dison Eser Disan †The sonnes of Lotan Hori Homam And the sister of Lotan was Thamna †The sonnes of Sobal Alian and Manahath and Ebal Sephi Onam The sonnes of Sebeon Ais Ana. The sonnes of Ana Dison †The sonnes of Dison Hamram and Eseban and Iethran and Charan †The sonnes of Eser Balaan
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
therfore tooke away al abominations of al the countries of the children of Israel and made al that were left in Israel to serue our Lord their God Al his daies they reuolted not from our Lord the God of their fathers CHAP. XXXV Iosias celebrateth a most Solemne Pasch 20. Is slaine by the king of Aegypt al Iudalamenting him 25. most specially Ieremias AND Iosias made in Ierusalem a Phase to our Lord which was immolated the fourtenth day of the first moneth †And he appoynted the Priestes in their offices and exhorted them that they would minister in the house of our Lord. †To the Leuites also at whose instruction al Israel was sanctified to our Lord he spake Put the Arke in the Sanctuarie of the temple which Salomon built the sonne of Dauid the king of Israel for you shal carie it no more but now minister to our Lord your God and to his people Israel †And prepare your selues by your houses and kinredes in the diuisions of euerie one as Dauid the king of Israel commanded and Salomon his sonne described †And minister ye in the Sanctuarie by families and Leuitical companies †and being sanctified immolate the Phase prepare also your brethren that they may doe according to the wordes which our Lord spake in the hand of Moyses †Moreouer Iosias gaue to al the people that was found there in the solemnitie of the Phase lambes and kiddes of the flockes and of the rest of the cattel thirtie thousand of oxen also three thousand al these thinges of the kinges substance †His dukes also voluntarily offered that which they vowed as wel to the people as to the Priestes and the Leuites Moreouer Helcias and Zacharias and Iahiel princes of the house of our Lord gaue to the Priestes to make the Phase cattel one with an other two thousand six hundred and oxen three hundred †And Chonenias and Semeias also Nathanael his brethren moreouer Hasabias and Iehiel and Iozabad princes of the Leuites gaue to the rest of the Leuites to celebrate the Phase fiue thousand sheepe and oxen fiue hundred †And the ministerie was prepared and the Priestes stood in their office the Leuites also in companies according to the kinges commandement †And the Phase was immolated and Priestes sprinkled the blood with their hand and the Leuites drew of the skinnes of the holocaustes †and they seperated them to geue them by the houses and families of euerie one and to be offered to our Lord as it is writen in the Booke of Moyses of oxen also they did in like maner †And they rosted the Phase vpon fyre according to that which is writen in the law but the pacifique hostes they bâ—vled in caudrons and kettles and pottes and in hast they distributed it to al the people †And for themselues and for the Priestes they prepared afterward for in oblation of holocaustes and of fatte the Priestes were occupied vntil night wherfore the Leuites prepared for themselues and for the Priestes the children of Aaron last †Moreouer the singing men the children of Asaph stood in their order according to the precept of Dauid and Asaph and Heman and Idithun the prophetes of the king and the porters watched at euerie gate so that they departed not a moment from the ministerie for the which cause also their brethren the Leuites prepared meates for them †Therfore al the seruice of our Lord was ritely accomplished that day so that they made the Phase and offered holocaustes vpon the altar of our Lord according to the precept of king Iosias †And the children of Israel that were found there made the Phase at that time and the solemnitie of Azymes seuen daies †There was not a Phase like to this in Israel from the daies of Samuel the prophete neither did anie of al the kinges of Israel make a Phase as Iosias to the Priestes and the Leuites and to al Iuda and Israel that was found and to the inhabitantes of Ierusalem †In the eightenth yeare of the kingdom of Iosias was this Phase celebrated †After that Iosias had repayred the temple came vp Nechao the king of Aegypt to fight in Charcamis beside Euphrates and Iosias went forth to meete him †But he sending messengers vnto him sayd What haue I to doe with thee king of Iuda I come not agaynst thee this day but I fight agaynst an other house to the which God hath commanded me to goe in hast leaue to doe agaynst God who is with me lest he kil thee †Iosias would not returne but prepared battel agaynst him neither did he agree to the wordes of Nechao from the mouth of God but went forward to fight in the fielde of Mageddo †And there being wounded of the Archers he sayd to his seruantes Carie me out of the battel because I am sore wounded †Who remoued him from one chariote into an other chariote that folowed him after the maner of kinges and they caried him away into Ierusalem he died and was buried in the monument of his fathers and al Iuda and Ierusalem mourned for him †Ieremie most of al whose lamentations al the singing men and singing wemen repeate vntil this present day vpon Iosias and it is growen as it were a law in Israel Behold it is sayd to be writen in the lamentations †But the rest of the wordes des of Iosias of his mercies which are commanded by the law of our Lord †his workes also the first and the last are writen in the Booke of the kinges of Iuda and Israel CHAP. XXXVI Ioachaz reigneth three monethes 4. His brother Eliakim named loakim eleuen yeares 9. his sonne Ioachin three monethes 11. his vncle Sedecias eleuen yeares 14. Most Priestes and people contemning the admonitions of Prophetes 17. manie are slaine by the Chaldees the Temple and Ierusalem spo led and burnt 20. The sayd kinges successiuely and people are caryed captiue into Babylon 22. After seuentie yeares Cyrus king of Persia releaseth the captiuitie and geueth leaue to reedifie the Temple THE people therfore of the land tooke Ioachaz the sonne of Iosias and made him king for his father in Ierusalem †Taree and twentie yeares old was Ioachaz when he began to reigne and he reigned three monethes in Ierusalem †And the king of Aegypt when he came into Ierusalem deposed him and condemned the land in an hundred talentes of siluer and a talent of gold †And he made Eliakim his brother king for him ouer Iuda and Ierusalem and he turned his name Ioakim but he tooke Ioachaz himself with him and caried him away into Aegypt †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem and he did euil before our Lord his God †Agaynst him came vp Nabuchodonosor the king of the Chaldees and brought him bound in chaynes into Babylon †Whither he transported also the vessels of
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâ—cie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌ„d of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaâ—nlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ— 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâ—eth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying †Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie †Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem †And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem †And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem †And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily †King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God †But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda †And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie †goblettes of siluer of the second order foure hundred tenne other vessels a thousand †Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
consecrated and in al wherein there was offered voluntarily a gift to our Lord. †From the first day of the seuenth moneth they began to offer holocaust to our Lord moreouer the temple of God was not yet founded †And they gaue money to hewers of sâ—ones and to masons meate also and drinke and oyle to the Sidonians and Tyrians that they should bring ceder trees from Libanus to the sea vnto Ioppe according to that which Cyrus the king of the Persians had commanded them †And in the second yeare of their coming to the temple of God in Ierusalem the second moneth began Zorobabel the sonne of Salathiel and Iosue the sonne of Iosedec and the rest of their brethren the Priestes and the Leuites and al that were come from the captiuitie into Ierusalem and they appoynted Leuites from twentie yeares and vpward that they should hasten forward the worke of our Lord. †And Iosue stood and his sonnes and his brethren Cedmihel and his sonnes and the children of Iuda as it were one man that they might be instant vpon them that did the worke in the temple of God the sonnes of Henadad and their sonnes and their brethren Leuites †The temple therfore of our Lord being founded by the masons the Priestes stood in their attyro with trumpettes and the Leuites the children of Asaph in cymbals to prayse God by the handes of Dauid the king of Israel †And they sang together in hymnes and confession to our Lord Because he is good because his mercie is for euer vpon Israel Al the people also made a shoute with a lowde crie in praysing our Lord because the temple of our Lord was founded †Verie manie also of the Priestes and the Leuires and the princes of the fathers the ancients that had seene the former temple when they saw this temple founded they wept with a lowd voyce and manie shouting in ioy lifted vp their voyce †Neither could anie man discerne the voice of the crie of them that reioyced and the voice of the weeping of the people for one with an other the people â—howted with alowd crie and the voice was heard far of CHAP. IIII. The schismatical Samaritanes because they are not admitted to communicate With the lewes endeuour to hinder the building of the Temple 5. Which neuertheles procedeth al the dayes of king Cyrus 7. but is hundered by Artaxerxes til the second yeare of Darius BVT the enemies of Iuda and Beniamin heard that the children of the captiuitie built a temple to our Lord the God of Israel †And coming to Zorobabel and the princes of the fathers they sayd to them Let vs build with you because euen as you so do we seeke your God Behold we haue immolated victimes from the dayes of Asor Haddan the king of Assur which brought vs hither †And Zorobabel sayd to them and Iosue and the rest of the princes of the fathers of Israel It is not for you and vs to build a house to our God but we our selues alone wil build to the Lord our God as Cyrus the king of the Persians hath coÌ„manded vs. †It came to passe therfore that the people of the land hindred the handes of the people of Iuda and trubled them in building †And they hyred counselers agaynst them to destroy theyr counsel al the dayes of Cyrus the king of the Persians vntil the reigne of Darius theking of the Persians †And in the reigne of Assuerus in the begining of his reigne they wrote an accusation against the inhabitantes of Iuda and Ierusalem †And in the dayes of Artaxerxes Bâ—selam Mitridates Thabeel the rest that were in theyr counsel writ to Artaxcrxes king of the Persians and the epistle of the accusation was writen in Syriake and was read in the Sirian language †Reum Beelreem and Samsai scribe wrote one epistle from Ierusalem to Artaxerxes the king of this tenure †Reum Beelteem and Samsai scribe and the rest of their counselers the Dineites and the Apharsathaceites the Terphaleites the the Apharseiâ—es the Erchueites the Babylonians the Susanecheites the Dieuites and the Aelamites †and the rest of the Gentiles which Asenaphar the great and glorious transported and made them dwel in the cities of Samaria and in the rest of the countries beyond the Riuer in peace †this is the copie of the epistle which they sent to him To Artaxerxes the king thy seruantes the men that are beyond the Riuer send greeting †Be it knowen to the king that the lewes which came vp from thee to vs are come into Ierusalem a rebellious and naughtie citie which they build making the rampyres thereof and repayring the walles †Now therfore be it knowen to the king that if that citie shal be built and the walles therof repayred they will not geue tribute and tolle yearly rentes and this damage wil come euen to the kinges †But we mindful of the salt that we haue eaten in the palace and because we count it heynous to see the kings harmes therfore we haue sent and certified the king †that thou recount in the bookes of the histories of thy fathers and thou shalt finde writen in the commentaries and shalt know that that citie is a rebellious citie and hurtful to the kinges and prouinces and battels are raysed in it of old time for the which cause also the citie it selfe was destroyed †We certifie the king that if that citie shal be built and the walles therof repayred thou shalt haue no possession beyond the Riuer †The king sent word to Reum Beelteem and Samsai scribe and to the rest that were in their counsel inhabitantes of Samaria and to the rest beyond the Riuer sending greeting and peace †The accusation which you haue sent to vs was openly read before me †and I gaue commandment and they recounted and haue found that that citie of old time rebelleth agaynst the kinges and seditions and battels are raysed in it †For there haue beene also most valiant kinges in Ierusalem which also had dominion ouer al the countrie that is beyond the Riuer They tooke also tribute and rolle and rentes †Now therfore heare the sentence Prohibite ye those men that that citie be not built til it perhaps shal be commanded by me †See that you doe not negligently accomplish this thing and by litle there grow euil agaynst the kinges †Therfore the copie of the edict of Attaxerxes the king was read before Reum Beelteem and Samsai the scribe and their counselers and they went in hast into Ierusalem to the Iewes prohibited them with arme and strength †Then was the worke of the house of our Lord in Ierusalem intermitted and was not done vntil the second yeare of the reigne of Darius the king of the Persians CHAP. V. By the exhortation of Aggaeus and Zacharias the people procede in building the semple 3. VVhich their enimies
striuing to hinder 5. for decision of the cause both parties write to king Darius AND there prophecied Aggeus the Prophete Zacharias the sonne of Addo prophecying to the Iewes that were in Iewrie and Ierusalem in the name of the God of Israel †Then rose vp Zorobabel the sonne of Salathiel and Iosue the sonne of Iosedec and began to build the temple of God in Ierusalem and with them the prophetes of God helping them †But at the same time there came to them Thathanai who was prince beyond the Riuer and Stharbuzanai and their counselers and sayd thus to them Who hath geuen you counsel to build this house and to repayre the walles †Wherto we answered them what the names were of the men that were authors of that building †And the eye of theyr God was set vpon the ancientes of the Iewes and they could not inhibite them And it pleased them that the matter should be reserred to Darius and then they would satisfie agaynst that accusation †The copie of the epistle which Thathanai prince of the countrie beyond the Riuer sent and Stharbuzanai and his counselers the Arphasacheites which were beyond the Riuer to Darius the king †The word which they sent him was writen thus To Darius the king al peace †Be it knowen to the king that we went to Iurie the prouince to the house of the great God which is in building with stone vnpolished and timber is put in the walles and that worke is in building diligently and groweth in their handes †We therfore demanded of those ancientes and thus we sayd to them Who hath geuen you authoritie to build this house to repaire these walles †Yea and their names we asked of them that we might certifie thee and we writte the names of those men that are the chiefe amongst them †And they answered vs these wordes sayng We are the seruantes of the God of heauen earth and we do build a temple that was built these manie yeares before and which a great king of Israel built and set vp †But after that our fathers prouoked the God of heauen to wrath he deliuered them into the handes of Nabuchodonosor the king of Babylon the Chaldee this house also he destroyed and his people he transported into Babylon †But in the first yeare of Cyrus the king of Babylon Cyrus the king put forth an edict that this house of God should be built †For the vesseles also of the temple of God of gold and of siluer which Nabuchodonosor had taken out of the temple that was in Ierusaleâ—m and had caried them into the temple of Babylon Cyrus the king brought forth out of the temple of Babylon and they were geuen to Sassabasar so called whom also he appointed the chiefe †and sayd to him Take these vessels and goe and put them in the temple that is in Ierusalem and let the house of God be built in his place †Then therfore came this Sassabasar and layd the foundations of the temple of God in Ierusalem and from that time vntil now it is in building and is not yet finished †Now therfore if it seeme good to the king let him search in the kings librarie which is in Babylon whether it hath beene commanded by Cyrus the king that the house of God in Ierusalem should be built and let him send the kings pleasure concerning this thing vnto vs. CHAP. VI. Darius finding in the register that Cyrus gaue licence to build the Temple commandeth that none binder it 8. geueth also money towardes the charges and hostes for sacrifice Then Darius the king commanded and they searched in the librarie of the bookes that were layd vp in Babylon †and there was found in Ecbatanis which is a castle in the prouince Medena one volume and there was such a coÌ„mentarie writen therein †In the first yeare of Cyrus the king Cyrus the king decreed that the house of God should be built which is in Ierusalem in the place where they immolate hostes and that they lay the foundations supporting the height of threescore cubites the bredth of threescore cubites †three rewes of stones vnpolished so rewes of new timber and the costes shal be geuen out of the kings house †Yea the vessels of the temple of God of gold of siluer which Nabuchodonosor had taken out of the Temple of Ierusalem and had brought them into Babylon let them be restored brought baâ—ke into the temple of Ierusalem vnto their place which also were put in the temple of God †Now therfore Thathanai prince of the countrie that is beyond the Riuer Stharubazanai and your counselers the Apharsacheites which are beyond the Riuer depart farre from them †and suffer that temple of God to be made of the duke of the Iewes and of their ancientes that they may build that house of God in his place †Also there is coÌ„mandment geuen from me what must be done of those ancientes of the Iewes that the house of God may be built to witre that of the kings coffer that is of the tributes that are geuen out of the countrie beyond the Riuer the charges be diligently geuen to those men lest the worke be hindred †And if it shal be necessarie calues also and lambes and kiddes for holocaust to the God of heauen wheate salt wyne and oyle according to the rite of the Priestes that are in Ierusalem let there be geuen them day dy day that there be no complaynte in any thing †And let them offer oblations to the God of heauen and pray for the life of the king and of his children †By me therfore there is a decree made That euerie man which shal alter this commandement there be a beame taken of his house and set vp and he be fast hanged vpon it and his house be confiscate †And the God that hath made his name to dwel there destroy alkingdomes and the people that shal extend theyr hand to resist to destroy the house of God that is in IerusaleÌ„ â— Darius haue made the decree which I wil to be diligently accoÌ„plished †Therfore Thathanai the prince of the countrie beyond the Riuer and Stharbuzani and his counselers according to that which Darius the king had commanded so did execute it diligently †And the ancientes of the Iewes built and prospered according to the prophecie of Aggeus the prophet and of Zacharias the sonne of Addo and they built and set vp the God of Israel commanding and Cyrus commanding and Darius and Artaxerxes the kings of the Persians †And they were finishing this house of God vntil the third day of the moneth of Adar which is the sixth yeare of Darius the king †And the children of Israel the Priestes and the Leuites and the rest of the transmigration made the dedication of the house of God in ioy †And they offered in the dedication of the house
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
many other things did I giue Moreouer also the yearly allowance of my dukedome I sought not for the people was very much empouerished †Remember me my God to good according to al things which I haue done to this people CHAP. VI. The enemies guilfully offer to make league with the Iewes 3. but Nehemias procedeth in building the walles 16. and al bordering nations feare them AND it came to passe when Sanaballat had heard and Tobias and Gossem the Arabian and the rest of our enimies that I did build the wal and there was no breach remayning in it how beit at that time I had not put the doores in the gates †Sanaballat and Gossem sent to me saying Come and let vs make a league together in the villages in the field of Ono But they thought to doe me euil †I sent therfore messengers to them saying I am doing a great worke and I can not goe downe lest perhaps it be neglected when I shal come and descend to you †But they sent to me according to this word foure times and I answered them according to the former word †And Sanaballat sent his seruant to me the fifth time according to the former word and he had a letter in his hand written in this maner Among the Gentiles it is heard and Gossem hath sayd that thou and the Iewes meane to rebel and therfore thou buildest the wal and wil aduance thy selfe king ouer them for which cause †thou hast sette vp prophettes also which should preach of thee in Ierusalem saying There is a king in Iurie The king wil heare of these thinges therfore come now that we may take counsel together †And I sent to them saying It is not done according to these words which thou speakest for thou framest these things of thine owne hart †For al these terrified vs thinking that our hands would cease from the worke and we would leaue of For which cause I did the more strengthen my hands †and I entred into the house of Samaia the sonne of Dalaia the sonne of Metabeel secretly who sayd Let vs consult with our selues in the house of God in the middes of the temple and Let vs shutte the doores of the temple because they wil come to kil thee and in the night they wil come to slea thee †And I sayd Doth any man that is like vnto me flee and who being as I am wil goe into the temple and liue I wil not goe in †And I vnderstood that God had not sent him but as it were prophicying he had spoken to me and Tobias and Sanaballat had hyred him †For he had taken a price that I being terrified should do it and sinne and they might haue some euil to vpbraid me withal †Remember me Lord for Tobias and Sanaballat according to such their workes Yea and Noadias the prophete and the rest of the prophetes that terrified me †But the wal was finished the fiue and twenteth day of the moneth of Elul in two and fiftie dayes †It came topasse therfore when al our enimies had heard it that al nations which were round about vs feared were dismayed within them selues and knew that this worke was done of God †But in those dayes also many letters of the principal Iewes were sent to Tobias and from Tobias there came to-them †For there were many in Iurie sworne vnto him because he was the sonne in law of Sechenias the sonne of Area and Iohanan his sonne had taken the daughter of Mosollam the sonne of Barachias †Yea and they praysed him before me and they reported my words vnto him and Tobias sent letters to terrifie me CHAP. VII Nehemias appointeth watchmen in Ierusalem 5. and calling the people together reciteth the number of those which came first from Babylon 68. likewise of their cattel 70. and the giftes of certaine chiefe men towards the reparations AND after the wal was built I had put on the doores and numbred the porters and singing men and Leuites †I commanded Hanani my brother and Hananias prince of the house of Ierusalem for the semed as it were a true man and one that feared God aboue the rest †and I sayd to them Let not the gates of Ierusalem be opened vntil the heate of the sunne And when they yet stood by the gates were shut and barred and I sette watchmen of the inhabitants of Ierusalem euery one by their courses and euery man against his house †And the citie was exceding large and great and the people few in the middes therof there were no houses built †But God gaue me in my hart and I assembled the princes and magistrates and common people that I might number them and I found a booke of the number of them that came vp first and there was found written in it †These are the children of the prouince which came vp from the captiuirie of them that were transported whom Nabuchodonosor the king of Babylon had transported and returned into lurie euery one into his owne citie †They that came with Zorobabel Iosue Nehemias Azarias Rahamias Nahamani Mardochaeus Belsam Mespharath Begoai Nahum Baana The number of the men of the people of Israel †The children of Pharos two thousand an hundred seuenty two †The children of Saphatia three hundred seuentie two †The children of Area six hundred fiftie two †The children of Phahathmoab of the children of Iosue and Ioab two thousand eight hundred eightene †The children of Aelam a thousand two hundred fiftie foure †The children Zethua eight hundred fourtie fiue †The childeren of Zachai seuen hundred sixtie †The childeren of Bannui six hundred fourtie eight †The children of Bebai six hundred twentie eight †The children of Azgad two thousand three hundred twentie two †The childeren of Adonicam six hundred sixtie seuen †The children of Beguai two thousand sixtie seuen †The childeren of Adin six hundred fiftie fiue †The childeren of Ater childeren of Hezecias ninetie eight †The childeren of Hasem three hundred twentie eight †The children of Besai three hundred twentie foure †The children of Hareph an hundred twelue †The children of Gabaon nyntie fiue †The childeren of Betlehem and Netupha an hundred eightie eight †The men of Anathoth an hundred twentie eight †The men of Bethazmoth fourtie two †The men of Cariathiarim Cephira and Beroth seuen hundred fourtie three †The men of Rama and Geba six hundred twentie one †The men of Machmas an hundred twentie two †The men of Bethel and Hai an hundred twentie three †The men of an other Nebo fiftie two †The men of an other Aelam a thousand two hundred fiftie foure †The childeren of Harem three hundred twentie The childeren of Iericho three hundred fourtie fiue †The childeren of Lod Hadid and Ono seuen hundred twentie one †The childeren of
that when God once reueiled anie thing by publique fact or vnto competent witnesses it sufficed for euer to al reasonable men and so Eliu might applie the sentence to himselfe which God had denounced to his three freindes in the same cause Much lesse are Protestantes excusable which not only persist in errors cōdemned in their owne felowes as in Luther Caluin Beza others but also in other old heresies as their doctrine of iustification by only faith condemned in the Apostles time their denying the cerimonies of Baptisme the Sacraments of Confirmation of Penance condemned in the Nouatians or that patient sustaining of worldlie losses and other afflictions such as Iob suffered are not satisfactorie or meritorious workes 8. Take seuen oxen and seuen rammes In the number of seuen is a mysterie of perfection and fulnes often vsed in holie scripture For God creating the world and al thinges therin in six dayes rested the seuenth Seuenfold punishment was required for Cain Seuen payres of cleane beastes were conserued in in Noes arke And in the law the ground rested from tillage the seuenth yeare with innumerable the like As S. Gregorie in this place and other Fathers note in their workes Also twise seuen victimes offered in sacrifice import the greatnes of these mens offence in accusing Iob and in auouching their false opinion 8. Iob shal pray for you Neither had so manie sacrifices sufficed as S. Chrisostom obserueth Orat. 5. in Iudaeos vnles Iob also had prayed for the offenders VVhere we see that both Sacrifice the deuotion of him that offereth it haue their effectes whereof commeth the distinction vsed in Scholes of Opusoperatum and Opus operantis As it is manifest likewise that mediation of one man for an other did not derogate from Gods benigne mercie in the law of nature wherein these men liued Nor now from Christes mediation in the law of Grace 2. Cor. 1. v. 11. A BRIEF RECAPITVLATION of this strange and sacred historie FOr auoiding prolixitie this volume growing great we haue for most part contracted our Annotations into the margen making very few others in this booke which otherwise offered much more occasion as wel for explicating hard places as of other doctrinal and moral instructions Neither in dede can ordinarie Annotations wel suffice for vnderstanding of this and other hard bookes But rather large Comentaries are required such as S. Gregorie and other ancient Fathers as also F. Iohn de Pineda and others haue lately written wherto we therfore remitte the lerned readers And for the benefite of others of our nation we shal here briefly recapitulate the summe and principal pointes of this holie and admirable historie consisting in a singular holie mans conflictes and glorious victorie against inuisible and visible aduersaries both in prosperous and aduerse fortune First this holie man Iob in al abundance of wealth and riches blessed with manie children ch 1. sitting in a princelie throne and royal dignitie ch 29. in the land of Hus was not only assaulted with common tentations of the enuious enimie as al are that liue piously in God but so much the more as he was more godlie sincerer and perfecter then other men yet he neuer set his hart vpon worldlie or temporal thinges but with al due feare so serued God and parted from euil that Satan himself the calumniator of mankind could not charge him with anie sinne at al. Though he would not for al that confesse him to be iust or perfect but for further trial of him demanded and obtained licence of God to touch at his posssesions and so bereued him of al his goodes children in one day And when he perseuering constant in vertue thanking God for al not sinning in his lippes neither speaking anie foolish thing against God the diuel getting more ample permission to touch his bones and flesh chap. 2 susudenly stroock him with most grieuous botch or boyle from the sole of the foote to the toppe of the head who sitting on a dunghil and scraping the corruption of his sores with a shel in extreme paine his owne wife by the diuels suggestion reuiled him for his sinceritie and prouoked him to blaspheme God but he seuerely reprehended her follie stil keeping necessarie patience Then came three special freindes noble wisemen or litle kinges to visite and comforte him who in seuen dayes not speaking one word of consolation nor entering into anie discourse with him at last Iob himself chap. 3. broke this long silence but not his patience lamentably bewayling the extremitie of his paines imputing al to the miseries of mans estate corrupted by sinne discoursed of certaine penal euiles or malades ensuing therupon wishing for his owne part if it had so bene Gods pleasure for he sincerly feared God that either he had not bene borne or bene shortly taken out of his world cursing sinne and the proper effectes therof remaining in man wishing also to haue wanted the ordinarie benefites of education in his infancie and al his former prosperitie so that he might haue escaped the calamities wherwith he was now afflicted Al which he vttering in way of contemning al worldlie thinges and supposing his freindes there present would haue so vnderstood him and had compassion with him they contrariwise by art of the diuel God so permitting fel into indignation in stead of comforting their most afflicted freind sharply reprehended him rashly iudged his conscience and falsly condemned him not only of impatient speach as offensiue to God and his Angels and to al good men but also of other enormious sinnes as pride tyrannie presumption hypochrisie and blasphemie because heretofore he semed to the world as iust and holie and now as they imagined in his deserued punishment charged God with iniustice wherupon grew diuers long disputes betwen Iob and his three freindes a fourth also intruding himselfe when the others ceassed So that Iob indured nine conflictes and in the tenth God iudged him the victour which shal yet better appeare if we repete the summe of their argumentes his answers with Gods decision of the controuersie In the first conflict Eliphaz the chiefest of Iobs freindes in the. 4. and 5. chapters accused Iob of great impatience and insolencie against God also both him and his familie of tyrannie like to a cruel lion and lions whelpes alleaging for proofe the prosperitie of good men punishment of the wicked and a particular vision Adiured him therfore to acknowlege and repent the same But Iob in other two chapters auoched that in deede his afflictions were greater then his sinnes deserued relying vpon his innocencie knowen to his owne conscience Described also the manifold calamities of mans life desired to die and so to end his worldlie miseries Then Baldad the second opposite freind in the 8. chap. pretending to free Gods iudgement from al shew or resemblance of iniustice charged Iob and
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
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
eares thou hast perfited to me Holocaust and for sinne thou didst not require †then said I Behold I come In the head of the booke it is written of me †that I should doe thy wil my God I would and thy law in the middes of my hart †I haue declared thy iustice in the great Church loe I wil not stay my lippes Lord thou hast knowen it †Thy iustice I haue not hid in my hart thy truth and thy saluation I haue spoken I haue not hid thy mercie and thy truth from the great councel †But thou ô Lord make not thy commiserations farre from me thy mercie and thy truth haue alwayes receiued me †Because euils haue compassed me which haue no number mine iniquities haue ouertaken me I was not able to see They are multiplied aboue the heares of my head and my hart hath forsaken me †It may please thee ô Lord to deliuer me Lord haue respect to helpe me Let them be confounded and ashamed together that seeke my soule to take it away Let them be turned backward and be ashamed that wil me euils Let them forth with receiue their confusion that say to me Wel wel †Let al that seeke thee reioyce and be glad vpon thee and let them that loue thy saluation say alwayes Our Lord be magnified †But I am a begger and poore Our Lord is careful of me Thou art my helper my protector my God be not slacke PSALME XL. The prophet pronounceth them happie that wil beleue in Christ coming in humilitie and pouertie 5. Christ describeth his owne poore afflicted state in this life by reason he is to satisfie for the sinnes of the world the malice of his aduersaries 10. especially of Iudas 11. and by way of prayer prophecieth his owne Resurrect on †Vnto the end a Psalme to Dauid him selfe BLESSED is the man that vnderstandeth concerning the needie and the poore in the euil day our Lord wil deliuer him †Our Lord preserue him and geue him life and make him blessed in the land and deliuer him not vnto the wil of his enemies †Our Lord helpe him vpon the bed of his sorow thou hast turned al his couche in his infirmitie †I said Lord haue haue mercie on me heale my soule because I haue sinned to thee †Mine enemies haue spoken euils to me When shal he die and his name perish †And if he came in to see he spake vayne thinges his hart hath gathered together iniquitie to him selfe He went forth and spake together †Al mine enemies whispered against me they did thinke euils to me They haue determined an vniust word against me Shal not he that sleepeth adde to ryse againe †For the man also of my peace in whom I hoped who did eate my breades hath greatly troden me vnder foote †But thou ô Lord haue mercie vpon me and raise me vp againe and I wil repay them †In this I haue knowen that thou wouldest me because mine enemie shal not reioyce ouer me †But me thou hast receiued because of innocencie and thou hast confirmed me in thy sight for euer †Blessed be our Lord the God of Israel from the beginning of the world and for euermore Be it be it PSALME XLI The feruent desire of the iust 6. much afflicted in this life 12. and assured hope of eternal ioy †Vnto the end vnderstanding to the sonnes of Core EVEN as the harte desireth after the fountaines of waters so doth my soule desire after thee ô God †My soule hath thirsted after God the strong liuing when shal I come and appeare before the face of God †My teares haue beene breades vnto me day and night whiles it is said to me dayly Where is thy God †These thinges haue I remembred and haue powred out my soule in me because I shal passe into the place of a meruelous tabernacle euen to the house of God In the yoyce of exultation and confession the sound of one feasting †Why art thou sorowful my soule and why dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance †and my God My soule is trubled toward my selfe therfore wil I be mindful of thee from the land of Iordan and Hermoniim from the litle mountaine †Depth calleth on depth in the voice of thy flould-gates Al thy high thinges and thy waues haue passed ouer me †In the day our Lord hath commanded his mercie and in the night a song of him With me is prayer to the God of my life †I wil say to God Thou art my defender Why hast thou forgotten me and why goe I sorowful whiles mine enemie afflicteth me †Whiles my bones are broken mine enemies that truble me haue vpbrayded me Whiles they say to me day by day Where is thy God †Why art thou heauie ô my soule wh◠dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance and my God PSALME XLII The iust inuocateth Gods sentence against the deceiptful that seeke his spiritual ouerthrow 4. acknowledgeth his helpe from almightie God the B. Trinitie in whose vision glorie consisteth †A Psalme of Dauid IVDGE me ô God discerne my cause from the nation not holie from the vniust and deceitful man deliuer me †Because thou art God my strength why hast thou repelled me and why goe I sorowful whiles the enemie afflicteth me Send forth thy light and thy truth they haue conducted me and haue brought me into thy holy hil and into thy tabernacles †And I wil goe in to the altar of God to God which maketh my youth ioyful †I'wil confesse to thee on the harpe ô God my God why art thou sorowful ô my soule and dost thou trubel me †Hope in God because yet wil I cōfesse to him the saluation of my countenance and my God PSALME XLIII The prophet describeth the first calling and difficulte state of the Iewish nation 6. their prosperitie at other times 10. Againe their afflictions in captiuitie and persecutions †Vnto the end for the sonnes of Core to vnderstanding O GOD we haue heard with our eares our fathers haue declared to vs. The worke that thou hast wrought in their dayes and in the dayes of old †Thy hand destroyed the nations and thou didst plant them thou didst afflict the peoples and expel them †For not by their owne sword did they possesse the land and their owne arme did not saue them But thy right hand
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
thee because thou art terribly magnified thy workes are meruelous my soule knoweth excedingly †My bone is not hid from thee which thou madest in secrete and my substance in the lower pattes of the earth †Mine imperfection thine eies haue sene in thy booke al shal be written daies shal be formed no man in them †But to me thy frendes ô God are become honorable excedingly their principalitie is excedingly strengthned †I wil number them and they shal be multiplied aboue the sand I rose vp and I am yet with thee †If thou shalt kil sinners ô God ye men of blood depart from me †Because you say in thought they shal receiue thy cities in vayne †Did not I hate them that hate thee ô Lord and pyned away because of thine enemies †with perfect hatred did I hate them they are become enemies to me †Proue me ô God and know my hart examine me and know my pathes And see if the way of iniquitie be in me and conduct me in the euerlasting way PSALME CXXXIX The iust diuersly afflicted by the wicked pray to be defended 7. repose their confidence in God 10. who wil adiudge the reprobate to eternal punishment 13. and reward the good with the fruition of himself Vnto the end a Psalme of Dauid DELIVER me ô Lord from the euil man from the vniust man rescue me †Which haue deuised iniquitie in their hart al the day they did appoint battels They haue whet their tongues as that of a serpent †the venome of aspes is vnder their lippes †Kepe me ô Lord from the hand of the sinner and from vniust men deliuer me †Who haue deuised to supplant my steppes †the proude haue hid a snare for me And they haue streched out ropes for a snare they haue layd a stumbling blocke for me nere the way †I sayd to our Lord Thou art my God heare ô Lord the voice of my petition †O Lord Lord the strength of my saluation thou hast ouershadowed my head in the day of battel †Yeld me not ô Lord from my desire to the sinner they haue deuised against me forsake me not lest they perhaps be proude †The head of their compase the labour of their lippes shal couer them †Coales shal fal vpon them thou shalt cast them downe into fyre in miseries they shal not stand vp †A man ful of tongue shal not be directed in the earth euils shal take the vniust man into destruction †I haue knowne that our Lord wil do the iudgement of the needie and the reuenge of the poore †But as for the iust they shal confesse to thy name and the righteous shal dwel with thy countenance PSALME CXL The Church prayeth that her children may auoide sinful wordes 4. not make excuses of sinnes committed not communicate with others in sinne nor to harken to slatterers 6 but to pray that they may amend the Psalmist by the way prophecieth that manie shal be conuerted 8. though sometimes persecution be great the Church faileth not A Psalme of Dauid LORD I haue cried to thee heare me attend to my voice when I shal crie to thee †Let my prayer be directed as incense in thy sight the eleuation of my handes as euening sacrifice †Set ô Lord a watch to my mouth and a doore round about to my lippes †Decline not my hart into wordes of malice to make excuses in sinnes With men that worke iniquitie and I wil not communicate with the chiefe of them †The iust shal rebuke me in mercie and shal reprehend me but let not the oyle of a sinner fatte my head Because yet also my prayer is in their good pleasures †their iudges are swalowed vp ioyned to the rocke They shal heare my wordes because they haue preuailed †as the grossenes of the earth is broken out vpon the earth Our bones are dissipated nere to hel †for to thee ô Lord Lord are mine eies in thee haue I hoped take not away my soule †Keepe me from the snare which they haue set for me and from the scandals of them that worke iniquitie †Sinners shal fal in his net I am alone vntil I passe PSALME CXLI Holie Dauid being fled into a caue and beseeged round about by Sauls armie explicating his distresse 6. prayeth to be deliuered Of vnderstanding to Dauid when he was in the caue a prayer 1. Reg. 24. VVITH my voice I haue cried to our Lord with my voice I haue prayed to our Lord †I powre out my prayer in his sight and I pronounce my tribulation before him †When my spirit faileth of myself and thou hast knowne my pathes In this way which I walked they hid a snare for me †I looked toward the right hand and saw and there was none that would know me Flight hath failed me and there is none to require my soule †I haue cried to thee ô Lord I haue sayd Thou art my hope my portion in the land of the liuing †Attend to my petition because I am humbled excedingly Deliuer me from them that persecute me because they are made strong ouer me †Bring forth my soule out of prison to confesse vnto thy name the iust expect me til thou reward me Al this happened in figure of Christ of vvhom prophetically S. Augustin S. Hilarie Cassiams Cassiodorus and others expound the vvhole Psalme Amongst others S Beda briefly in these vvordes VVheras in the title Vnderstanding is premised to Prayer therby as signified that Dauid in his distresses and in the denne whither he fled vnderstood vvhat our Lord should suffer of the Ievves and hovv he vvould pray to his Father In the first part our Lord crieth to his Father complaining of the detestable deceiptes of Iudas the persecutor In the second he prayeth to be deliuered from the prison of hel Limbus vvhere he vvas free because the faith of al the Sainctes depended on his Resurrection PSALME CXLII King Dauid or anie other in spiritual or temporal tribulation not trusting in his owne iustice layeth open his calamitie 5. considering Gods benignitie 6. prayeth to be spedely deliuered 11. and confidently assureth himselfe therof A Psalme of Dauid when Absalom his sonne persecuted him LORD heare my prayer with thine eares receiue my petition in thy truth heare me in thy iustice †And enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight †Because the enemie hath persecuted
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
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
exercised to the discerning of good and euil With what moderation therfore and humilitie this Canticle of Gods perfect spouse may be read the discrete wil consider and not presume aboue their reach but be wise with sobrietie For here be very high and hidden Mysteries as Origen teacheth in his lerned Commentaries which S. Ierom translated into Latin and singularly commendeth and so much harder to be rightly vnderstood for that the feruent spiritual loue of the inward man reformed in soule and perfected in spirite is here vttered in the same vsual wordes and termes wherwith natural worldlie yea and carnal loue of the outward man old Adam corrupted by sinne is commonly expressed and are so much more dangerous to be mistaken as we are more addicted to proper wil priuate iudgement or subiect to carnal or passionate motions Wherfore it semeth most mete to kepe the same order in reading these three bookes which the auctor wise Salomon obserued in writing them And which Philosophers also folow in their forme of discipline For they first lerne and teach Moral Philosophie then Natural lastly Metaphisikes which is their Diuinitie As Salomon had geuen them example first teaching precepts of good life and maners in his Prouerbes after discoursing of natural thinges in Ecclesiastes deduced thence a conclusion which prophane Philosophers wel vnderstood not to contemne this world and finally cometh to high mystical Diuinitie in this supereminent Canticle written in an other stile in verse and in forme of a sacred Dialogue betwen Christ and his spouse or as Origen calleth it in forme of an Enterlude in respect of diuers speakers actors of diuers persons to whom the speaches are directed and of whom they are vttered For by the Spous or Bridgrome is not only vnderstood Christ as Man but also as God and the whole Blessed Trinitie to whom manie prayers praises and thankes are offered vp and by whom manie benefites are geuen praises returned promises made to his spouse Likewise by the Spouse or Bride the ancient fathers vnderstand three sortes of spouses al espoused to Christ and to God towitt his General Spouse the whole Church of the old and new Testaments of al that are and shal be perfect making one mystical bodie free from sinne without spotte or wrinkle sanctified in Christ Also his special spouse which is euerie particular holie soule And his singular spouse his most blessed most immaculate Virgin Mother This being the general summe of this excellent Canticle remitting the reader for explication therof to the lerned deuout Commenters both of ancient and late writers we shal also endeuour together the same contents more particularly not before the chapters because we can not there so conueniently distinguish the same by verses but in the margent Where we shal especially note the speakers as semeth more probable of euerie parcel according to the first sense not hauing rowme for more perteyning to the General spouse the Catholique Church which is the great and euerlasting holie Citie of God the eternal King SALAMONS CANTICLE OF CANTICLES WHICH IN HEBREW IS CALLED SIR HASIRIM CHAP. I. LET him kisse me with the kisse of his mouth because thy brestes are better then wine †smelling fragrantly of the best ointments Oile powred out is thy name therfore haue yongmaydes loued thee †Draw me we wil runne after thee in the odour of thine ointments The king hath brought me into his cellars we wil reioyce be glad in thee mindful of thy brests aboue wine the righteous loue thee †I am blacke but beutiful ô ye daughters of Ierusalem as the tabernacles of Cedar as the skinnes of Salomon †Doe not consider me that I am browne because the sunne hath altered my colour the sonnes of my mother haue fought against me they haue made me a keeper in the vinyards my vinyard I haue not kept †Shew me ô thou whom my soule loueth where thou feedest where thou lyest in the midday lest I beginne to wander after the flockes of thy companyons †If thou know not thyselfe ô most fayrest among wemen goeforth and folow after the steppes of the flockes and feede thy kiddes byside the tabernacles of the pastours †To my companie of horsemen in the chariotes of Pharao haue I likened thee ô my loue †Thy cheekes are beautiful as the turteldoues thy necke as iewels †We wil make thee cheynes of gold enamoled with siluer †Whiles the king was at his repose my spikenard gaue the odour thereof †A bundle of myrrhe my beloued is to me he shal abide betwen my brestes †A clustre of cypre my loue is to me in the vineyardes of Engaddi †Behold thou art fayre ô my loue behold thou art fayre thyne eyes are as of doues †Behold thou art fayre my beloued comlie our litle bed is florishing †The beames of our houses are of cedar our rafters of cypresse trees CHAP. II. I AM the flower of the filde and the lilie of the valley †As the lilie among the thornes so is my loue among the daughters †As the apletree among trees of the woddes so is my beloued among the sonnes Vnder his shadow whom I desired I sate and his fruite was sweete vnto my throte †He brought me into the wineceller he hath ordered in me charitie †Stay me vp with flowers compasse me about with apples because I languish with loue †His lefthand vnder my head and his righthand shal embrace me †I adiure you ô daughters of Ierusalem by the roes and the hartes of the fildes that you rayse not nor make the beloued to awake vntil herselfe wil. †The voice of my beloued behold he cometh leaping in the mountaines leaping ouer the little hilles †my beloued is like vnto a roe and to a fawne of hartes Behold he standeth behind our walle looking through the windowes looking forth by the grates †Behold my beloued speaketh to me Arise make hast my loue my doue beautiful one and come †For winter is now past the rayne is gone and departed †The flowers haue appeared in our land the time of pruning is come the voice of the turtledoue is heard in our land †the figgerree hath brought forth her greene figges the florishing vineyards haue geuen their sauour Arise my loue my beautiful one come †My doue in the holes of the rocke in the holow places of the wal shew me thy face let thy voice sound in mine eares for thy voice is sweete and thy face comely †Catch vs the litle foxes that destroy the vineyards for our vineyard hath florished †i My beloued to me and I to him who feedeth among the lilies †til the day breake and the shadowes decline Returne be like my beloued to a roe and to the fawne of hartes
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
found of them that seeke her †She preuenteth them that couete her that she first may shew herself vnto them †He that awaketh early to her shal not labour for he shal find her sitting at her doores †To thinke therfore of her is perfect vnderstanding and he that watcheth for her shal quickly be secure †Because she goeth about seeking them that be worthie of her and in the wayes she wil shew her self to them cheerefully and in al prouidence she wil meete them †For the beginning of her is the most true desire of discipline †The care therfore of discipline is loue and loue is the keeping of her lawes and the keeping of the lawes is the consummation of incorruption †and incorruption maketh to be next to God †Therfore the desire of wisdom leadeth to the euerlasting kingdom †If therfore you be delighted with thrones and with scepters ô ye kinges of the people loue wisdom that you may reigne for euer †Loue the light of wisdom al ye that beare rule ouer peoples †But what wisdom is and how she was made I wil declare and I wil not hide from you the mysteries of God but from the beginning of her natiuitie I wil search out and sette the knowlege of her into light and wil not let passe the truth †neither wil I goe with pyning enuie because such a man shal not be partaker of wisdom †But the multitude of the wise is the health of the round world and a wise king is the stabilitie of the people †Therfore take ye discipline by my wordes and it shal profite you CHAP. VII Wheras al men haue the like birth and death 7. Wisdom maketh great difference bringing al goodnes 13. and knowlege 17. as wel of natural thinges 22. as moral 25 Which heauenlie gift is a sparckle and participation of wisdom increated God himself I also certes am a mortal man like to al and of the earthlie kinred of him that was made first and in the wombe of my mother was I fashioned flesh †the time of ten monethes was I brought together in bloud of the seede of man and the delectation of sleepe concurring †And I being borne receiued the common ayre and fel vpon the earth that is made alike and the first voice like to al men did I put forth weeping †I was nourished in swadling clothes and great cares †For none of the kinges had other begynning of natiuitie †There is one entrance therfore into life to al men and like departure †For this cause I wished and vnderstanding was geuen me and I inuocated and the spirit of wisdom came vpon me †and I preferred her before kingdoms and thrones and riches I counted to be nothing in comparison offer †Neither did I compare the precious stone to here because al gold in comparison of her is a litle sand and siluer in the sight of her shal be estemed as clay †Aboue health and beautie did I loue her and purposed to haue her for light because her light can not be extinguished †And al good thinges came to me together with her and very much honestie by her handes †and I reioyced in al because this wisdom went before me and I was ignorant that she is the mother of al these †Which I lerned without fiction and doe communicate without enuie and her honestie I hid not †For she is an infinite treasure to men which who so haue are made partakers of the frenship of God commended for the gifts of discipline †And to me God hath geuen to speake according to my minde and to presume thinges worthie of those that are geuen me because he is the guide of wisdom and the creator of the wise †for in his hand are both we our wordes and wisdom and the knowlege and discipline of workes †For he gaue me the true knowlege of those thinges which are that I may know the disposition of the round world and the vertues of the elements †the beginning end middes of times the permutations of changeable seasons and consummations of times †the courses of the yeare and dispositions of the starres †the natures of beastes and furies of wilde beastes the force of windes and the cogitations of men the differences of plantes and vertues of rootes †and whatsoeuer are hid thinges and not forsene I haue lerned for wisdom the worker of al taught me †For in her is the spirite of vnderstanding holie onlie manifold subtil eloquent moueable vndefiled sure swete louing good sharpe who nothing hindereth wel doing †gentle benigne stable certaine secure hauing al powre forseing al thinges and that conteyneth al spirites intelligible cleane subtile †For wisdom is more moueable then al moueable thinges and reacheth euerie where because of her cleannes †For she is a vapour of the powre of God a certaine sincere emanation of the glorie of God omnipotent and therfore no defiled thing cometh vnto her †For she is the brightnes of eternal light the vnspotted glasse of Gods maiestie and the image of his goodnes †And wheras she is one she can doe al thinges and permanent in herselfe she reneweth al thinges and by nations transporteth herself into holie soules she maketh the frendes of God and Prophetes †For God loueth none but him that dwelleth with wisdom †For she is more beautiful then the sunne and aboue al disposition of the starres being compared to light she is found the first †For night succedeth to it but malice ouercometh not wisdom CHAP. VIII VVisdom excelling al thinges that can be desired 9. is worthely preferred as the cause of much estimation 13. and of immortal glorie 16. without molestation 21. Alwhich is Gods gift SHE reacheth therfore from end vnto end mightely and disposeth al thinges swetely †Her haue I loued and haue sought her out from my youth and haue sought to take her for my spouse and I was made a louer of her beautie †She glorifieth her nobilitie hauing consociation with God yea and the Lord of al hath loued her †For she is the mistresse of the discipline of God the chooser of his workes †And if riches be desired in life what is richer then wisdom which worketh al thinges †And if vnderstanding doe worke who is the worker of those things that are more then she †And if a man loue iustice her labours haue great vertues for she teacheth sobrietie and prudence and iustice and strength then the which nothing is more profitable in life to men †And if a man desire multitude of knowlege she knoweth thinges past coniectureth of thinges to come she knoweth the subtilities of wordes and the solution of arguments she knoweth signes and wonders before they be done and the euentes of times and ages †I purposed therfore to
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
†and shal open her mouth in the churches of the Highest and shal glorie in the sight of his power †and in the middes of her people she shal be exalted and in the holie assemblie she shal be admired †and in the multitude of the elect she shal haue praise and among the blessed she shal be blessed saying †I come forth from the mouth of the Highest the first begotten before al creatures †I made that in the heauens there should rise light that faileth not and as a cloud I couered al the earth †I dwelt in the highest places and my throne is in the pillar of a cloude †I alone haue gone round about the compasse of heauen and haue penetrated into the bottome of the depth and haue walked in the waues of the sea †and stood in al the earth and in al people †and in euerie nation I haue had the primacie †and I haue by strength troden downe the hartes of al the excellent and the base and in al these thinges I sought rest I shal abide in the inheritance of our Lord. †Then the creatour of al commanded and said to me he that created me rested in my tabernacle †and he said to me Inhabite in Iacob and inherite in Israel and take roote in myne elect †From the beginning and before the worlds was I created and vnto the world to come I shal not cease and in the holie habitation I haue ministred before him †And so in Sion was I established and in the sanctified cittie likewise I rested and my power was in Ierusalem †And I tooke roote in an honorable people and in the portion of my God his inheritance and my abiding is in the ful assemblie of saintes †I am exalted as a cedar in Libanus and as a cypres tree in mount Sion †As a palme tree in Cades am I exalted and as a rose plant in Iericho †As a faire oliue tree in the fieldes and as a plane tree by the water in the streates am I exalted †I gaue an odout as cinnamon aromatical balme as chosen myrrhe haue I geuen the sweetenes of odour †and as storax and galbanum and onyx and aloes and as Libanus not cut haue I perfumed myne habitation and myne odour is as baulme non mingled †I haue spred out my boughes as the terebinth and my boughes are of honour and grace †I as a vine haue fructified sweetenes of odour and my flowers are fruite of honour and honestie †I am the mother of beautiful loue and of feare and of knowledge and of holie hope †In me is al grace of way and truth in me al hope of life and vertue †Passe to me al ye that desire me and be filled of my generations †For my spirit is sweete aboue honie and myne inheritance aboue honie and the honie combe †My memorie is vnto generations of worldes †They that eate me shal yet hunger and they that drinke me shal yet thirst †He that heareth me shal not be confounded and they that worke in me shal not sinne †They that explicate me shal haue life euerlasting †Al these thinges are the booke of life and the testament of the Highest the knowlege of truth †Moyses commanded a law in the preceptes of iustices and an inheritance to the house of Iacob and the promises to Israel †He appointed to Dauid his seruant for to raise vp a king of him most strong and sitting in the throne of honour for euer †Who filleth wisdom as Phison and as Tigris in the daies of new fruites †Who replenisheth vnderstanding as Euphrates who multiplieth it as Iordan in the time of haruest †Who sendeth discipline as the light and assisting as Gehon in the day of vintage †Who first hath perfect knowledge of it a weaker shal not searche it out †For her cogitation shal abound aboue the sea and her counsels aboue the greate depth †I wisdom haue powred out riuers †I as a sluse of a mightie water out of the riuer I as the riuer Dioryx as a water coundite I came out of paradise †I said I wil water my garden of plantes and wil inebriate the fruite of my medow †And hehold my sluse was made aboundant and my riuer came neere to a sea †Because I illuminated doctrine to al as the morning light I wil declare it far †I wil penetrate al the inferiour partes of the earth and wil behold al that sleepe and wil illuminate al that hope in our Lord. †I wil yet powre out doctrine as prophecie and wil leaue it to them that seeke wisdom and wil not cease vnto their progenies euen to the holie age †See ye that I haue not laboured for myself only but for al that seeke out the truth CHAP. XXV Concord betwen bretheren neighboures and man and wife much pleaseth God 3. A poore man proud a richman a lier and an old man doting in carnal or worldlie thinges are very hateful 9. He that seeth his children good and his enemies ouerthrowne hath a good wife offendeth not in speach consenteth not to sinne hath a true freind teacheth good doctrine hath sacred and humane knowlege hath vndoubtedly nine happie thinges but to feare God conteyneth 14. and excelleth al. 17. A wicked woman heresie is very detestable 30. and most vntolerable if she haue supreme dominion IN three thinges my spirit is pleased which are approued before God and men †The concord of bretheren and the loue of neighboures and man and wife wel agreeing together †Three sortes my soule hateth and I am greatly greeued at their life †A poore man proud a rich man a lyer an old man a foole and doting †The thinges that thou hast not gathered in thy youth how shalt thou find them in thy old age †How beautiful is iudgement for a grey head and for ancientes to know counsel †How beautiful is wisdom for the aged vnderstanding glorious and counsel †Much cunning is the croune of old men and the feare of God is their glorie †Nine thinges not to be imagined of the hart haue I magnified and the tenth I wil tel vnto men with my tongue †A man that hath ioy in his children liuing and seeing the subuersion of his enemies †Blessed is he that dwelleth with a wise woman that hath not offended with his tongue and that hath not serued such as are vnworthie of him †Blessed is he that findeth a true freind and that declareth iustice to an eare that heareth †How great is he that findeth wisdom and knowlege but he is not aboue him that feareth our Lord. †The feare of God hath set it self aboue al thinges †blessed is the man to whom is geuen to haue the feare of God he that holdeth it to
his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in â—erarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâ—e Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
day a man shal nourish a young cowe and two ewes †And for the abundance of milke he shal eate butter for butter and honie shal euerie one eate that shal be leaft in the middes of the land †And it shal be in that day euerie place where there shal be a thousand vines for a thousand peeces of siluer they shal be into thornes and bryers †With arrowes and bow they shal goe in thither for bryers and thornes shal be in al the land †And al mountaines that shal be weeded with a weeding hooke the terrour of thornes and bryers shal not come thither and it shal be for the oxe to feede on and cattle to treade vpon CHAP. VIII Vnder the figure of a new name Christs birth of a virgin is againe prophecied 4. but first the kingdomes of Syria and Israel shal be destroyed and Iuda sore afflicted 8. yet conserued with losse of manie 16. which is a mysterie hidden from the Iowes 21. Great euils hang ouer them that depart from the law AND our Lord sayd to me Take thee a great booke write in it with the pen of man Take away the spoiles spedely quickly take prayes †And I tooke to me faithful witnesses Vrias the priest Zacharias the sonne of Barachias †And I went to the prophetesse and she conceiued and bare a sonne And our Lord sayd to me Cal his name Hasten to take away the spoiles make hast to take prayes †For before the childe know to cal his father and his mother the strength of Damascus shal be taken away and the spoiles of Samaria before the king of the Assirians †And our Lord added yet to speake vnto me saying †For that this people hath cast away the waters of Siloé that runne with silence and rather taken Rasin and the sonne of Romelia †for this cause behold our Lord wil bring vpon them the waters of the riuer strong and manie the king of the Assirians and al his glorie and he wil ascend ouer al their riuers and wil flowe ouer al their bankes †And wil goe through Iuda ouerflowing and passing through shal come euen to the necke And the stretching out of his winges shal fil the bredth of thy land ô Emmanuel †Gather ye together ô peoples and be ouercome and heare al ye landes far of Take courege and be ouercome gird yourselues be ouercome †Take counsel and it shal be defeated speake a word and it shal not be done because God is with vs. †For thus sayth our Lord to me As in a strong arme he hath taught me that I should not walke in the way of this people saying †Say not Conspiracie for al thinges that this people speaketh is conspiracie and feare ye not their feare neither dread ye †The Lord of hostes him sanctifie ye be he your dread and he your terrour †And he shal be a sanctification to you But for a stone of offence and for a rocke of scandal to the two houses of Israel for a snare and a ruine to the inhabitants of Ierusalem †And verie manie of them shal stumble and fal and shal be broken in peeces and shal be snared and taken †Binde the testimonie seale the law in my disciples †And I wil expect our Lord who hath hid his face from the house of Iacob and I wil wayte for him †Behold I and my children whom our Lord hath geuen me for a signe and for a wonder in Israel from the Lord of hostes which dwelleth in mount Sion †And when they shal say to you Aske of Pythones and of diuiners which whisper in their inchantments shal not the people aske vision of their God for the liuing of the dead †To the law rather and to the testimonie And if they speake not according to this word they shal not haue the morning light †And he shal passe by it shal fal and be hungrie and when he shal be hungrie he wil be angrie and curse his king and his God and wil looke vpwards †And he wil looke to the earth and behold tribulation and darknes dissolution and distresse and mist persecuting and he can not flie away from his distresse CHAP. IX Theglath Phalasar carieth some Israelites captiue and Salman asar manie more in figure of a few disciples conuerted to Christ in Gallilee and al Iewrie but manie more in the whole world 7. Whose Impyre shal be great and durable 8. but the Iewes glorie especially of the tenne tribes shal be obscured for their pride hypochrisie and other sinnes AT the first time was the land of Zabulon alleuiated and the land of Nepthali and at the last was aggrauated the way of the sea beyond Iordan of Galilee of the Gentiles †The people that walked in darknes hath sene great light to them that dwelt in the countrie of the shadow of death light is risen †Thou hast multiplied the nation and not magnified the ioy They shal reioyce before thee as they that reioyce in haruest as conquerors reioyce after a pray is taken when they diuide the spoiles †For the yoke of their burden and the rod of their shoulder and the scepter of their exactour thou hast ouercome as in the day of Madian †Because al violent taking of pray with tumult and garment mingled with bloud shal be to be burnt and foode for the fyre †For A LITLE CHILD IS BORNE TO VS and a sonne is geuen to vs and principalitie is made vpon his shoulder and his name shal be called Meruelous Counseler God Strong Father of the world to come the Prince of peace †His empire shal be multiplied and there shal be no end of peace he shal sit vpon the throne of Dauid and vpon his kingdom that he may confirme it and strengthen it in iudgement and iustice from this time for euer the zeale of the Lord of hostes shal doe this †Our Lord hath sent a word into Iacob and it is fallen in Israel †And al the people of Ephraim shal know the inhabitans of Samaria saying in pride greatnes of hart †Brickes are fallen but we wil build with square stones they haue cut downe sycomores but we wil change them into ceders †And our Lord shal lifte vp the enemies of Rasin ouer him and shal turne his enemies into tumult †Syria from the East and the Philisthims from the West and they shal deuoure Israel with ful mouth In al these thinges his furie is not turned away but his hand is yet stretched forth †And the people is not returned to him who hath strooken them and haue not sought after the Lord of hostes †And our Lord shal destroy from Israel the head the tayle the peruerter and restrayner in one day †The aged and honorable he is the head the prophet that teacheth a lie he is the
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
the prophetes in the night rysing sending and saying Doe not the word of this manner of abomination which I hated †And they heard not nor inclined their eare to returne from their euils and not to sacrifice to strange goddes †And myne indignation and my furie is powred out it is kindled in the cities of Iuda in the streetes of Ierusalem they are turned into desolation and waste according to this day †And now thus saith the Lord of hostes the God of Israel Why doe you this great euil against your owne soules that there should dye of you man and woman child and suckling out of the middes of Iuda and nothing be left remayning vnto you †prouoking me in the workes of your handes in sacrificing to strange goddes in the Land of Aegypt into which you are entred to inhabite there and that you should perish and be a malediction and a reproch to al the nations of the earth †Why haue you forgotten the euils of your fathers and the euils of the kinges of Iuda and the euils of the wiues and your euils and the euiles of your wiues that they haue done in the Land of Iuda and in the countries of Ierusalem †They are not clensed euen to this day and they haue not feared and they haue not walked in the lawe of the Lord and in my precepts which I haue geuen before you and your fathers †Therefore thus saith the Lord of hostes the God of Israel Behold I wil set my face vpon you to euil and I wil destroy al Iuda †And I wil take the remnant of Iuda which haue set their face to goe into the Land of Aegypt and to dwel there and they shal be al consumed in the Land of Aegypt they shal fal by the sword and by famine and they shal be consumed from the least euen to the greatest by the sword and by famine shal they dye and they shal be for an othe and for a miracle and into malediction and into reproch †And I wil visite the inhabitants of the Land of Aegypt as I haue visited vpon Ierusalem in sword and famine and pestilence †And there shal be none that shal escape and be remayning of the remnant of the Iewes that goe to seiourne in the Land of Aegypt that shal returne into the Land of Iuda to the which they eleuate their soules for to returne and dwel there there shal none returne but they that shal flee †But al the men that knew that their wiues sacrificied to strange goddes and al the wemen of whom there stood a great multitude and al the people of the inhabitants in the Land of Aegypt in Phatures answered Ieremie saying †The word which thou hast spoken to vs in the name of our Lord we wil not heare of thee †but doing we wil doe euerie word that shal procede out of our owne mouth to sacrifice vnto the queene of heauen and to offer libaments vnto her as we and our fathers haue done our kinges our princes in the cities of Iuda and in the stretes of Ierusalem and we were filled with bread and it was wel with vs and we saw no euil †But from that time since we ceassed to sacrifice to the queene of heauen and to offer libaments vnto her we lacke al thinges we are consumed with sword and famine †And if we sacrifice to the queene of heauen and offer libamentes to her why haue we without our husbandes made her cakes to worshipe her and to offer libamentes to her †And Ieremie said to al the people against the men and against the wemen and against al the people that had answered him the word saying †Why the sacrifice that you haue sacrificed in the cities of Iuda and in the streetes of Ierusalem you and your fathers your kinges and your princes and the people of the land is not our Lord mindful of them and hath it not ascended vpon his hart †And our Lord would beare no longer for the malice of your studies and for the abominations which you haue done and your land is brought into desolation and into astonishment and into malediction for that there is not an inhabiter as is this day †Because you haue sacrificed to idols and haue sinned to our Lord and haue not heard the voice of our Lord and haue not walked in his law and in his precepts and in his testimonies therefore are these euils fallen to you as is this day †And Ieremie said to al the people and to al the wemen Heare you the word of our Lord al Iuda which are in the Land of Aegypt †Thus saith the Lord of hostes the God of Israel saying You and your wiues haue spoken with your mouth and haue accomplished with your handes saying Let vs performe our vowes which we haue vowed to sacrifice to the queene of heauen and to offer libaments to her you haue fulfilled your vowes and haue done them in worke †Therefore heare ye the word of our Lord al Iuda which dwel in the Land of Aegypt Behold I haue sworne by my great name saith our Lord that my name shal no more be called by the mouth of euerie man of Iuda saying Our Lord God liueth in al the Land of Aegypt †Behold I wil watch vpon them to euil and not to good and al the men of Iuda that are in the Land of Aegypt shal be consumed with sword and famine til they be vtterly consumed †And they that shal escape the sword shal returne out of the Land of Aegypt into the Land of Iuda a few men and al the remnant of Iuda that goe into the Land of Aegypt to dwel there shal know whose word is accomplished mine or theirs †And this shal be a signe for you saith our Lord that I visite vpon you in this place that you may know that my wordes shal be accomplished in deede against you to euil †Thus saith our Lord Behold I wil deliuer Pharao Ephree the king of Aegypt into the hand of his enemies and into the hand of them that seeke his life as I haue deliuered Sedecias the king of Iuda into the hand of Nabuchodonosor the king of Babylon his enemie and that seeketh his life CHAP. XLV Ieremie reprehendeth Baruch for lamenting in affliction THE word that Ieremie spake to Baruch the sonne of Nerias when he had written these wordes in a booke from the mouth of Ieremie in the fourth yeare of Ioakim the sonne of Iosias king of Iuda saying †Thus saith our Lord the God of Israel to thee Baruch †Thou hast said Woe is me wretch because our Lord hath added sorow to my sorow I haue laboured in my mourning and haue not found rest †Thus saith our Lord Thus shalt thou say to him Behold them whom I haue builded I doe destroy and whom I haue planted I doe pluck vp and al this
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
throne in the firmament AND IT came to passe in the thirtith yeare in the fourth in the fifth if the moneth when I was in the middes of the captiues beside the riuer Chobar the heauens were opened and I saw the visions of God †In the fifth of the moneth the same is the fifth yeare of the transmigration of king Ioachin †the word of our Lord was made to Ezechiel the sonne of Buzi priest in the land of the Chaldees by the riuer Chobar and there the hand of our Lord was made vpon him †And I saw and behold a whirlewinde came from the North and a great clowde a fire inuoluing and brightnes round about it out of the middes therof as it were the forme of amber that is out of the middes of the fire †and out of the middes therof the similitude of soure * liuing creatures and this was their look the similitude of a man in them †There were four faces to one and foure winges to one †Their feete streight feete and the sole of their foote as the sole of a calues foote and sparkes as the forme of glowing braâ—â—◠†And the handes of a man vnder their winges in foure partes 〈…〉 ey had faces and winges by the foure partes †And the winges of them were ioyned one to an other They returned not when they went but euerie one went before his face †And the similitude of their countenance the face of a man and the face of a lyon on the right hand of them foure and the face of an oxe on the lefe hand of them foure and the face of an eagle ouer them foure †And their faces and their winges were streched out aboue two winges of euerie one were ioyned and two couered their bodies †and euerie one of them walked before his face where the force of the spirite was thither they went neither did they returne when they went neither did they returne when they walked †And the similitude of the liuing creatures their looke as it were of coales of burning fire as it were the resemblance of lampes This was the vision running in the middes of the liuing creatures brightnes of fire and from the fire lightening going forth †And the liuing creatures went and returned after the similitude of glistering lightning †And when I beheld the liuing creatures there appeared one wheele vpon the earth by the liuing creatures hauing foure faces †And the shape of the wheeles and the worke of them as it were apparence of the sea and one similitude of them foure and their apparence and worke as if it were a wheele in the middes of a wheele †By their foure partes going they went and they returned not when they walked †There was a stature also to the wheeles and height and a fearful forme and the whole 〈…〉 was ful of eies round about them foure †And when the liuing creatures walked the wheeles also walked together by them and when the liuing creatures were lifted vp from the earth the wheeles also were lifted vp together †Whithersoeuer the spirit went thither the spirit going the wheeles also were lifted vp withal folowing it for the spirit of life was in the wheeles †With them going they went and with them standing they stood and with them lifted vp from the earth the wheeles also were lifted vp together folowing them because the spirit of life was in the wheeles †And a similitude ouer the heades of the liuing creatures of the firmament as it were the sight of christal dreadful and streched out ouer their heades aboue †And vnder the firmament the winges of them streight one toward an other euerie one with two winges couered his bodie and the other was couered in like maner †And I heard the sound of the winges as it were the sound of manie waters as it were the sound of the high God when they walked it was as the voice of multitude as the sound of a campe and when they stood their winges were let downe †For when a voice was made aboue the firmament that was ouer their head they stood and let downe their winges †And aboue the firmament that hung ouer their head as it were the forme of the sapphire stone the similitude of a throne and vpon the similitude of the throne a similitude as it were the shape of a man aboue †And I saw as it were the forme of amber as the resemblance of fire within it round about from his loines vpward and from his loines downward I saw as it were the resemblance of fire glistering round about †As the forme of the bow when it is in a clowde on a day of rayne this was the forme of the brightnes round about CHAP. II. The Prophet terrified with the vision is encoreged by Gods spirite 3. And is sent to preach 9. penance and the seruice of God THIS was the vision of the similitude of the glorie of our Lord. And I saw and I fel on my face and I heard the voice of one speaking And he said to mee Sonne of man stand vpon thy feete and I wil speake with thee †And the spirit entered into me after that he spake to me and he sette me vpon my feete and I heard him speaking to me †and saying Sonne of man I send thee to the children of Israel to nations apostates wich haue reuolted from me they and their fathers haue transgressed my couenant euen vnto this day †And they are children of an hard face and of an hart that can not be tamed to whom I send thee and this thou shalt say to them Thus saith our Lord God †If perhaps they at the least wil heare and if perhaps they wilcease because it is an exasperating house and they shal know that there was a prophet in the middes of them †Thou therfore ô sonne of man feare them not neither be afrayd of their wordes because the incredulous and subuerters are with thee and thou dwellest with scorpions Feare not their wordes and of their lookes be not afrayd because it is an exasperating house †Thou therefore shalt speake my wordes to them if perhaps they wil heare and be quiet because they are prouokers to anger †But thou sonne of man heare whatsoeuer I speake to thee be not exasperating as it is an exasperating house open thy mouth and eate whatsoeuer I geue thee †And I looked and behold an hand sent to me wherin was a rowled booke and he spred it before me which was writen within and without and there were writen in it lamentations and a song and woe CHAP. III. Against a stubborne people to whom he must preach 8. the prophet is streingthened 12. by increase of spirite 17. charged to execute his office 22. But first to be silent for a time AND he said to me Sonne of man whatsoeuer
to haue in length on the north quarter foure thousand fiue hundred reedes vvith the same length on the vvest quarter and consequently on the east and south that is nine thousand passes or nine myles on euerie side in al the circuite thirtie six myles Of vvhich greatnes it is certaine the temple and citie neuer were No not after the temple vvas augmented by Herod Ascoloâ—ites vvherof Iosephus writeth li. 15. c. 14. Antiq. Iudâ—icarum Neither vvere there anie such waters issuing from the material temple nor such trees on the bankes therof bringing forth fruites euerie moneth as are described ch 47. v. 1. 12. Al vvhich vvith other like dissonances considered the later Iewes confessing that this prophecie is not hitherto fulfilled say that their Messias whom they expect shal builde such a terrestrial citie and temple with al the appertinances as are shewed in this vision Reiecting therfore these Iewish errors and ridiculous imaginations Richardus de Sancto Victore Hugo Cardinalis Nicolaus Lyranus and some other Christian Doctors suppose that God in dede conditionally according to his antecedent wil promised al these thinges euen as the letter soundeth to the Iewes if after their deliuerie from captiuitie they should sincerely serue him vvalke rightly in his wayes and perfectly kepe his commandmentes And that besides this supposed literal sense al the same should more excellently be performed in the mystical temple and citie of God our Sauiour Christ and his Church But for so much say these Doctors as the Iewes performed not that which vvas required of their part in perfect life and due seruice of God this vision was not fulfilled but only in some part according to the vertues and merites of the better sorte of that people by the restauration of the citie temple and other thinges as in the bookes of Esdras that lastly for their general reuolt from Christ persecuting him to death their temple and citie were againe destroyed the people slaine dispersed reiected except only the few reliques conuerted to Christ In vvhom with the multitude of Gentiles the vvhole vision hath ful effect This opinion albeit grounded in probabilitie yet semeth not so certaine nor in dede so probable as the iudgement of S. Ierom S. Theodoret in their commentaries as also of S. Gregorie in his homiles vpon Ezechiel and of manie others both ancient and late writers VVho not finding hovv to applie this vision in al partes to the state of the old testament neither that promise of such a huge great temple and citie with the rest vvere agreable to Gods vvisdome do only expound this vision to perteine in some partes to the Iewes reduced from temporal captiuitie as in figure of al mankind redemed by Christ and of his Church gathered of al nations enriched and adorned vvith al spiritual graces vertues and powre Neither yet expounding al of the militant Church but some part of the triumphant only as surpassing the perfectest state of this transitorie life Vve therfore out of their large discourses shal abridge a fevv and brief marginal notes for some light of vnderstanding the text and entrance into the spiritual sense principally intended by the Holie Ghost CHAP. XL. In a vision the prophet seeth the reedisication of Ierusalem 5. with the measures of diuers partes therof 47. and of the court and entrie of the temple IN the fiue and twentith yeare of our transmigration in the beginning of the yeare the tenth of the moneth the fourtenth yeare after the citie was strooken in this self same day the hand of our Lord was made vpon me and he brought me thither †In the visions of God he brought me into the Land of Israel and left me vpon a mountaine exceding high vpon which there was as it were the building of a citie bending toward the south †And he brought me in thither and behold a man whose forme was as the forme of brasse and a linen corde in his hand and a reede of measure in his hand he stood in the gate †And the same man spake to me Sonne of man see with thine eyes and heare with thine eares and set thy hart on al thinges which I wil shew thee for thou art brought hither that they may be shewed to thee declare al thinges that thou seest to the house of Israel †And behold a wal on the out side round about the house and in the mans hand a reede of measure of six cubits a palme he measured the breadth of the building with one reede the height also with one reede †And he came to the gate that looked to the way of the east he ascended by the steppes therof he measured the threshold of the gate with one reede the bredth that is one threshold with one reede in bredth †and a chamber with one reede in length and one reede in bredth and betwen the chambers fiue cubites †and the threshold of the gate by entrie of the gate within with one reede †And he measured the entrie of the gate of eight cubites and the front therof of two cubites and the entrie of the gate was within †Moreouer the chambers of the gate to the way of the East three on this side and three on that side one measure of the three and one measure of the fronts on both partes †And he measured the bredth of the threshold of the gate of tenne cubits and the length of the gate of thirtene cubits †and the border before the chambers of one cubite and one cubite the end on both sides and the chambers were of six cubites on this side and that side †And he measured the gate from the roofe of the chamber euen to the roofe therof the bredth of fiue and twentie cubits doore against doore †And he made fronts by sixtie cubits to the front the court of the gate on euerie side round about †And before the face of the gate which raught euen to the face of the entrie of the inner gate fiftie cubits †And oblique windowes in the chambers and in their fronts which were within the gate on euerie side round about and in like maner there were also in the entries windowes round about within and before the fronts the picture of palme trees grauen †And he brought me out to the vtter court and behold celles and the pauement paued with stone in the court round about thirtie celles in the compas of the pauement †And the pauement in the front of the gates according to the length of the gates was beneath †And he measured the bredth from the face of the lower gate euen to the front of the inner court without an hundred cubits to the East and to the North. †The gate also that looked to the way of the North of the vtter court he measured as wel in length as in bredth â€
and twentie thousand and toward the Sea of bredth ten thousand Yea and toward the East of bredth ten thousand and toward the South of length fiue and twentie thousand and the sanctuarie of our Lord shal be in the middes therof †The sanctuarie shal be for the priests of the sonnes of Sadoc which kept my ceremonies and erred not when the children of Israel erred as the Leuites also erred †And for them shal be the first fruits of the first fruits of the land holie of holies by the border of the Leuites †Yea and to the Leuites in like maner by the borders of the priests fiue and twentie thousand of length and of bredth tenne thousand Al the length of fiue and twentie thousand the bredth of tenne thousand †And they shal not â—el therof nor change neither shal the first fruits of the land be transported because they are sanctified to our Lord. †But the fiue thousand that remaine in the bredth against the fiue twentie thousand shal be the profane partes of the citie for habitation and for the suburbs and the citie shal be in the middes therof †And these are the measures therof to the North quarter fiue hundred and foure thousand and to the South quarter fiue hundred and foure thousand and to the East quarter fiue hundred and foure thousand and to the West quarter fiue hundred and foure thousand †And the suburbs of the citie shal be to the North two hundred fiftie and to the South two hundred fiftie and to the East two hundred fiftie and to the Sea two hundred fiftie †And that which shal be residue in length according to the first fruits of the sanctuarie ten thousand toward the East and ten thousand toward the West shal be as the first fruits of the sanctuarie and the fruits therof shal be for bread to them that serue the citie †And they that serue the citie shal worke of al the tribes of Israel †Al the first fruits of fiue and twentie thousand answering to fiue twentie thousand foure square shal be seperated according to the first fruits of the sanctuarie and to the possession of the citie †And that which shal be left shal be the princes of euerie part of the first fruits of the sanctuarie and of the possession of the citie ouer against the fiue and twentie thousand of the first fruits vnto the East border Yea and to the sea ouer against the fiue and twentie thousand vnto the border of the Sea likewise it shal be in the portions of the prince and the first fruits of the sanctuarie and the sanctuarie of the temple shal be in the middes therof †And of the possession of the Leuites and of the possession of the citie in the middes of the princes portions shal be to the border of Iuda and to the border of Beniamin shal also perteine to the prince †And to the rest of the tribes from the East quarter to the West quarter for Beniamin one †And against the border of Beniamin from the East quarter to the West quarter for Simeon one †And vpon the border of Simeon from the East quarter to the West quarter for Issachar one †And vpon the border of Issachar from the East quarter to the West quarter for Zabulon one †And vpon the border of Zabulon from the East quarter to the quarter of the Sea for Gad one †And vpon the border of Gad to the South quarter toward the South and the border shal be from Thamar euen to the waters of contradiction of Cades the inheritance against the great sea †This is the land which you shal diuide by lot to the tribes of Israel and these are the portions of them saith our Lord God †And these are the goings out of the citie from the North quarter thou shalt measure fiue hundred and foure thousand †And the gates of the citie according to the names of the tribes of Israel three gates on the North side the gate of Ruben one the gate of Iuda one the gate of Leui one †And to the East quarter fiue hundred and foure thousand and three gates the gate of Ioseph one the gate of Beniamin one the gate of Dan one †And to the South quarter thou shalt measure fiue hundred foure thousand and three gates the gate of Simeon one the gate of Issachar one the gate of Zabulon one †And to the West quarter fiue hundred and foure thousand and their gates three the gate of Gad one the gate of Aser one the gate of Nephthali one †Round about eightene thousand and the name of the citie from that day Our Lord there THE ARGVMENT OF DANIELS PROPHECIE DANIEL of the tribe of Iuda royal bloud about the age of tenne yeares was caried into Babylon with other children for hostage when Nabuchodonosor inuaded the kingdom of Iuda in the third yeare of king Ioakim His whole life in al about an hundred and tenne yeares was most pious with such zele of Gods honour and common good of his countrie that he was called by an Angel vir desiderioruÌ„ the man of godlie desires whom also Ezechiel elder in yeares prophecying part of the same time ioyned with Noe and Iob for example of holie men recounting him also the most renowmed of his time for wisdom VVhose loyal fidelitie towards the king of Babylon was so clere that his malignant enimies said expresly of him f We shal not find against this Daniel anie occasion vnles perhaps in the law of his God His booke as wel in respect of various important narrations of thinges done as of most hiegh diuine Mysteries is very excellent but withal very obscure for that manie thinges here inserted seme hardly to agree with other authentical histories some thinges also are intricate in themselues nor placed in order of time as they happened and manie thinges so briesly related that they can not be vnderstood without the knowledge of prophane histories As S. Ierom affirmeth Epist 103. But as for an other difficultie which some make denying the Prayer of Azarias with the Hymne folowing the histories of Susanna Bel and the Dragon to be Canonical Scripture it is partly solued already in the Annotations before the Booke of Tobie where is shewed that it is no iust exception against these and other partes of holie Scripture of the old Testament because they are not in the Hebrew Edition being otherwise accepted for Canonical by the Catholique Church And further it is very probable that these parcels were sometimes either in the Hebrew or Chaldee tongue in which two languages part in one part in the other the rest of this booke was written For from whence els could the Septuagint Interpreters Theodotion Symmachus and Aquila translate them In whose Editions S. Ierom found the same But S. Ierom some wil say calleth these
our Lord in iustice †And the sacrifice of Iuda and Ierusalem shal please our Lord as the dayes of the world and as the yeares of old †And I wil come to you in iudgement and wil be a swift witnes to sorcerers and aduouterers and to the periured and them that calumniate the hyre of the hyred man the widowes and pupils and oppresse the stranger nor haue feared me sayth the Lord of hosts †For I the Lord and I am not changed and ye sonnes of Iacob are not consumed †For from the dayes of your fathers you haue departed from mine ordinances and haue not kept them Returne to me and I wil returne to you sayth the Lord of hosts And you haue sayd Wherin shal we returne †Shal man fasten God because you do fasten me And you haue sayd Wherein do we fasten thee In tithes and in first fruites †And in penurie you are accursed and you your whole nation fasten me †Bring in al the tithe into the barne and let there be meare in my house and proue me vpon this sayth our Lord if I open not vnto you the fludgates of heauen and powre you out blessing euen to abundance †and I wil rebuke for you the deuourer and he shal not corrupt the fruite of your land neither shal the vine in the filde be barren sayth the Lord of hosts †And al Nations shal cal you blessed for you shal be a land worthie to be desired sayth the Lord of hosts †Your wordes haue bene forcible vpon me sayth the Lord. †And you sayd What haue we spoken against thee You haue sayd He is vayne that serueth God and what profite is it that we haue kept his precepts and that we haue walked sorowful before the Lord of host †Therfore now we cal the arrogant blessed for they that doe impietie are builded and they haue tempted God and are made safe †Then spake they that feared our Lord euerie one with his neighbour and our Lord attended and heard and a booke of monument was writen before him for them that feare our Lord and thinke on his name †And they shal be to me saith the Lord of hosts in the day that I doe to my peculiat and I wil spare them as a man spareth his sonne seruing him †And you shal conuert and shal see what is betwen the iust and the impious and betwen him that serueth God and serueth him not CHAP. IIII. In the terrible day of iudgement the wicked shal be condemned and the iust eternally rewarded 5. Before which time Elias shal returne and conuert the Iewes to Christ FOR behold the day shal come kindled as a furnace and al the proude and al that doe impietie shal be stubble and the day coming shal inflame them sayth the Lord of hosts which shal not leaue them roote and spring †And there shal rise to you that feare my name the Sunne of iustice and health in his winges and you shal goe forth and shal leape as calues of the heard †And you shal treade the impious when they shal be ashes vnder the sole of your feete in the day that I doe sayth the Lord of hosts †Remember ye the law of Moyses my seruant which I commanded him in Horeb to al Israel precepts iudgements †Behold I wil send you Elias the prophete before the day of our Lord come great and dreadful †And he shal conuert the hart of the fathers to the children the hart of the children to their fathers lest perhaps I come and strike the earth with anathema The end of the Prophetical Bookes THE BOOKES OF MACHABEES PERTEYNING TO THE HISTORICAL PART OF THE OLD TESTAMENT The argument of the bookes of Machabees with other prooemial Annotations BEFORE we declare the contents the reader perhaps wil require to know why they are called the Bookes of MACHABEES how manie they be who writ them in what language especially whether al or anie or which of them are Canonical Scripture For satisfaction of al which demandes distinguishing betwen certaine and vncertaine we shal briefly shew that which semeth more probable in the doubtful pointes and the assured certaintie of that which is decided by the Catholique Church of Christ Concerning therefore the name and inscription S. Ierom very probably supposeth that these Bookes haue their title of Iudas MACHABEVS the narration of whose heroical vertues and noble Actâ—s occupieth the greatest part of this whole historie And this surname Machabeus signifying valient of streingth or by an vsual hebrew contraction Mobi more explicated Milchamach Coach bihuda that is Force of battel or Streingth in Iuda was geuen him by his father Mathathias when before his death disposing of his sonnes exhorting them he sayd to them al You my sonnes take corege and doe manfully in the law because in it you shal be glorious And behold Simon your brother I know that he is a man of counsel heare ye him alwayes and he shal be father to you Next headdeth And Iudas Machabeus valient of streingth from his youth let him be to you the prince of warfayre and he shal manage the battel of the people And from him this name was also ascribed to his bretheren and to al the rest that ioyned with them either in the holie warres or otherwise shewed their valure professing Gods law in spiritual combate euen to death As Nicetas writeth in Orat. 22. S. Greg. Nazian VVherupon old Eleazarus and the seuen young bretheren with their mother are also called Machabees There be in al foure bookes called Machabees The first S. Ierom found in Hebrew the second in Greke as he testifieth Epist 106. The third is also extant in Greke and Latin in Biblijs Complutensibus The fourth semeth to be that which is mentioned in the end of the first booke And either the same or an other vnder that title is also extant in Greke as testifieth Sixtus Senensis li. 1. Bibliothecae VVho writte them is more vncertaine but most probable euerie one had a diuers auctor Neither are the two last approued for Canonical by anie authentical auctoritie It resteth therfore to speake of the two first which the Iewes and Protestants denie because they are not in the Hebrew Canon The Protestants further alleaging that they are not in the former Canon of the Church before S. Ieroms time Moreouer obiecting certaine places of these bookes which they say are contrarie to sound doctrine to the truth of other authentical histories or contradictorie in themselues None of which thinges can procede from the Holie Ghost the principal auctor of al Diuine Scriptures Al which textes we shal more conueniently explicate according to their true sense in their proper places As for the exception that these bookes are not in the Canon of the Iewes it is answered
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
receiue the right handes and he gaue it them and he cast them out from thence and clensed the castel from the contaminations †and they entered into it the three and twentith day of the second moneth the yeare an hundreth seuentie one with prayse and boughes of palme trees and harpes and cymbals nables and hymnes and canticles because the great enemie was destroyed out of Israel †And he ordayned that euerie yeare these dayes should be kept with gladnes †And he fortified the mount of the temple that was by the castel and he dwelt there him self and they that were with him †And Simon saw Iohn his sonne that he was a valient man of warre he made him captayne of al the hosts and he dwelt in Gazara CHAP. XIIII Demetrius inuading Media is taken captiue 4. and Iurie is in peace 14. Simon cherisheth the godlie and punisheth the wicked 16. receiueth freindlie letters from the Romanes and Spartiates 20. vvherof the copie is recited 24. sendeth a legate to Rome with a present 25. And is established highpriest and gouernour by publique consent IN THE yeare an hundreth seuentie two king Demetrius gathered his armie and went into Media to get him aydes to expugne Tryphon †And Arsaces the king of Persia and Media heard that Demetrius was entered his confines and he sent one of his princes to take him aliue †And he went and stroke the campe of Demetrius and tooke him and brought him to Arsaces and he put him into ward †And al the land of Iuda was at rest al the dayes of Simon and he sought good to his nation and his powre and his glorie pleased them al dayes †And with al his glorie he tooke Ioppe for an hauen and made it an entrance vnto the iles of the sea †And he enlarged the borders of his nation and obteyned the countrie †And he gathered a great captiuitie and had the dominion of Gazara and of Bethsura and of the castle and tooke away the vncleanes out of it and there was none that resisted him †And euerie man tilled his land with peace the land of Iuda yelded her fruites and the trees of the fildes their fruit †The ancients sate al in the streetes and treated of the good thinges of the land the yongmen did on them glorie and the stoles of warre †And he gaue victuals to the cities and he appointed them that they should be vessels of munition til the name of his glorie was renowmed euen to the end of the earth †He made peace vpon the land Israel reioyced with great ioy †And euerie man sate vnder his vine and vnder his fig-tree and there was none to make them asrayd †There was none left that impugned them vpon the earth kinges were discomfited in those dayes †And he confirmed al the humble of his people and sought the law and tooke away euerie wicked and euil man †he glorified the holies and multiplied the vessels of the holie places †And it was heard at Rome that Ionathas was dead and euen vnto the Spartiats and they were very sorie †But as they heard that Simon his brother was made the high priest in his place and he obteyned al the countrie and the cities therein †they wrote to him in brasen tables to renew the amities and societie which they had made with Iudas with Ionathas his bretheren †And they were read in the sight of the church in Ierusalem And this is a copie of the epistles that the Spartiates sent †THE PRINCES and the cities of the Spartians to Simon the grand priest and to the ancients and the priests and the rest of the people of the Iewes their bretheren greeting †The legates that were sent to our people haue told vs of your glorie and honour and ioy and we reioyced at their entrance †And we wrote that which was sayd of them in the counsels of the people thus Numenius the sonne of Antiochus and Antipater the sonne of Iason legates of the Iewes came to vs renewing with vs old amitie †And it pleased the people to receiue the men gloriously and to put a copie of their wordes in the seuered booke of the people to be for a memorie to the people of the Spartiats And a copie of these we haue writen to Simon the grand priest †And after these thinges Simon sent Numenius to Rome hauing a great buckler of gold of the weight of thousand poundes to establish amitie with them But when the people of Rome had heard †these wordes they sayd What thankes geuing shal we render to Simon and his children †For he hath restored his bretheren and hath expugned the enemies of Israel from them they decreed him libertie and registred it in tables of brasse and put it in titles in mount Sion †And this is a copie of the wriring THE EIGHTENTH day of the moneth Elul in the yeare an hundreth seuentie two the third yeare vnder Simon the grand priest in Asaramel †in a great assemblie of the priests of the people and the princes of the nation and the ancients of the countrie these thinges were notified that there haue often bene battels made in our countrie †But Simon the sonne of Mathathias of the children of Iarib and his bretheren put themselues in danger and resisted the aduersaries of their nation that their holies and law might stand with great glorie haue they glorified their nation †And Ionathas gathered together his nation and was made their grand priest and he was layd to his people †And their enemies would conculcate and destroy their countrie and extend their handes against the holies †Then Simon resisted and fought for his nation and bestowed much money and armed the valient men of his nation gaue them wages †and he fortified the cities of Iurie and Bethsura that was in the borders of Iurie where the armour of the enimies was before and he placed there Iewes for a garrison †And he fortified Ioppe which was by the sea and Gazara which is in the borders of Azotus wherin the enemies dwelt before and he placed Iewes there and whatsoeuer was fitte for their correption he put in them †And the people saw the fact of Simon and the glorie that he meant to doe to his nation they made him their duke and grand priest for that he had done al thes◠thinges and for the iustice and fayth which he kept to his nation for that he sought by al meanes to aduance his people †And in his dayes it prospered in his hands so that the heathen were taken away out of their countrie and they that were in the citie of of Dauid in Ierusalem in the castel out of which they came forth and contaminated al thinges that were round about the holies they brought great plague vpon chastitie †he placed in it
magnificence in gold siluer and furniture abundant and he was astonied and told him the kings wordes †And Simon answered him and sayd to him Neither haue we taken other mens land neither do we hold that is other mens but the inheritance of our fathers which was a certaine season vniustly possessed of our enemies †But we hauing oportunitie challenge the inheritance of our fathers †For concerning Ioppe and Gazara that thou complaynest they made a great plague among the people and in our countrie for these we geue an hundred talents And Athenobius answered him not a word †But with anger returning to the king he reported vnto him these wordes and the glorie of Simon al thinges that he saw and the king was wrath with great anger †And Tryphon fled by shippe to Orthosias †And the king appointed Cendebaeus captaine by the sea cost and gaue him an armie of foote men and horsemen †And he commanded him to moue the campe against the face of Iurie and he commanded him to build Cedron and to fortifie the gates of the citie and to conquer the people But the king pursewed Tryphon †And Cendebaeus came to Iamnia and began to prouoke the people to conculcate Iurie and to take the people captiue and to kil and to build Cedron †And he placed there horsemen and an host that going forth they might walke by the way of Iurie as the king appointed him CHAP. XVI Simon sendeth two of his sonnes to fight against Cendebaeus 8. whom they ouerthrow 11. Ptolemee Simons sonne in law inuiting him to a feast treacherously killeth him and his sonnes Iudas and Mathathias 19. sendeth also men to kil Iohn but he being warned of the treason killeth them 23. and succeedeth to his father in the gouernment AND Iohn went vp from Gazara and told Simon his father what Cendebaeus did amongst their people †And Simon called his two elder sonnes Iudas Iohn and he sayd to them I and my bretheren and the house of my father haue expugned the enemies of Israel from our youth euen to this day and it hath prospered in our handes to deliuer Israel oftentimes †And now I am old but be you in place of me and my bretheren going forth fight for our nation the helpe from heauen be with you †And he chose out of the countrie twentie thousand fighting men and horsemen and they went forth to Cendebaeus and they slept in Modin †And they arose in the morning and went into the plaine filde and loe a mightie great armie coming to meete them of foote men and horsemen there was a running riuer betwen them †And he camped agaynst the face of them him self and his people and he saw the people fearful to passe through the torrent and he passed through first and the men saw him and they passed ouer after him †And he diuided the people and the horsemen in the middes of the footemen and the horsemen of the aduersaries were exceding manie †And they sounded with the holie trompets and Cendebaeus was put to flight and his campe and there fel manie of them wounded and the rest fled into the hold †Then was Iudas Iohns brother wounded But Iohn pursewed them til he came to Cedron which he built †and they fled euen to the towres that were in the fildes of Azotus and he burnt them with fyre And there fel of them two thousand men and he returned into Iurie in peace †And Ptolomee the sonne of Abobus was appointed captayne in the plaine of Iericho and he had much siluer and gold †For he was the sonne in law of the high priest †And his hart was exalted and he would gayne the countrie and he purposed treacherie against Simon and his sonnes to dispatch them †And Simon walking through the cities that were in in the countrie of Iurie and being careful of them went downe into Iericho he and Mathathias his sonne and Iudas the yeare an hundreth seuentie seuen the eleuenth moneth this is the moneth Sabath †And the sonne of Abobus receiued them with guile into a litle fortresse that is called Doch which he built and he made them a great feast and hid men there †And when Simon was inebriated and his sonnes Ptolomee arose with his companie and they tooke their weapons and entered into the feast and slew him and his two sonnes and certain of his seruants †And he did great deceite in Israel rendered euil for good †And Ptolomee wrote these thinges and sent to the king that he should send him an armie for ayde and he would deliuer him the countrie and their cities and tributes †And he sent others into Gazara to dispatch Iohn and to the tribunes he sent epistles that they should come to him he would geue them siluer gold and gifts †And he sent others to take Ierusalem the mount of the temple †And one running before told Iohn in Gazara that his father was perished and his bretheren that he hath sent that thou also mayst be slayne †But as he heard it he was excedingly afrayd and he apprehended the men that came to destroy him he slew them for he knew that they sought to destroy him †And the rest concerning the wordes of Iohn his battels and the valient actes which he did manfully and the building of the walles which he built the thinges that he did †loe these are writen in the booke of the dayes of his priesthood from the time that he was made prince of the priests after his father THE SECOND BOOKE OF MACHABEES CHAP. 1. The Iewes in Ierusalem write to the Iewes in Aegypt 7. signifying that they had wriâ—te before of manie afflictions past 9. and now write againe rendering thankes to God for their deliuerie from Antiochus 18. exhorting their bretheren to kepe the feast of Scenopegia recâ—â—ing the miracle of water returning into fire 24. when Nehemias prayed 33. and that the king built a temple in memorie therof TO THE bretheren the Iewes that are through out Aegypt the bretheren the Iewes that are in Ierusalem and that are in the countrie of Iurie send health and good peace †God doe good to you and remember his testament that he spake to Abraham and Isaac and Iacob his faithful seruantes †and geue he vnto you al an hart to worshippe him and to doe his wil with a great hart and a willing minde †Open he your hart in his law and in his precepts and make peace †Heare he your prayers and be he reconciled vnto you neither forsake he you in the euil time †And now here we are praying for you †When Demetrius reigned in the yeare one hundreth sixtie nine we Iewes wrote vnto you in the tribulation and violence that came vpon vs in these yeares since Iason reuolted from the
were subiect to strangers ruling ouer them and sometimes extremely afflicted with persecution yet they stil perseuered in the same fayth and religion had succession of Priestes and of one Highpriest with conseruation also of the royal line of Dauid euen to Christ our eternal King and Priest First therfore concerning Articles of fayth and religion the beleefe in one God was so generally confessed by the whole Iewish nation that their Priestes and Prophetes did vse it for a principle in confirmation of other pointes as wel doctrinal as moral So Malachie teaching that our neighbour is to be beloued God to be serued and his lawes to be kept Is there not one Father of vs al sayth he ch 2. v. 10. Hath not one God created vs Why then doth euerie one of vs despise his brother violating the couenant of our fathers More expresly Ieremie in his Epistle Baruc. 6. sheweth the vanitie and absurditie of manie goddes exhorting the people to serue the one omnipotent God saying to him sincerely in their bartes v. 5. Thou oughtest to be adored ô Lord. Likewise when the Magicians of Chaldea ascribed the knowlege of dreames to false goddes Daniel with the other three children ch 2. v. 18 prayed the God of heauen and the mystetie was reueled to Daniel and he declared and expounded the kings dreame Who therupon confessed to Daniel v. 47. In very dede your God is the God of goddes and Lord of kinges The same three children Daniel 3. were cast into the burning furnace and Daniel into the lions denne ch 6. 14. readie to dye for their fayth in one God For this fayth also Mardocheus as is written in the booke of Esther was persecuted and he with al the people were in extreme danger And the auctor of the booke of wisdome teacheth that one God is knowen by consideration of his creatures Al men are vaine sayth he ch 13. v. 1. that by thinges sene vnderstand not him that is neither attending to the workes agnise who was the workman So the auctor of Ecclesiasticus ch 1. v. 8. professeth There is one most high Creator omnipotent and mightie king and to be feared excedingly sitting vpon the throne the God of Dominion As for the high Mysterie of three Diuine Persons in one God not so commonly reueled in the old testament yet was it knowen and in some sorte vttered As Aggeus 2. v. 5. 6. I am with you fayth the Lord of hostes the word that I did couenant with you when you came out of the land of Aegypt and my Spirite shal be in the middes of yoa VVhere by the Lord of hosts u commonly vnderstood God the Father by his spirite God the Holie Ghost and the word may signifie God the Sonne of whose Incarnation the Prophete playnly speaketh in the next verses For in this consisteth the couenant betwen God and his people that they should kepe his word of precepts and commandments expressed in the law and he would send them the word his onlie Sonne the Second Diuine Person to redeme mankind Againe the same three Persons seme to be distinguished in diuers places God the Father is described according to mans smal capacitie Daniel 7. v. 9. thus Thrones were sette and 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 He is called Ancient of dayes not only because he is eternal for so are the other two Diuine Persons but this terme is attributed to the Father because in order he is the beginning from whom the other two Persons proceede The Sonne by generation the Holie Ghost from the Father and the Sonne by procession To God the sonne the same Prophet Daniel prayeth ch 9. v. 17. saying Now therfore heare ô our God the petition of thy seruant and his prayers and shew thy face vpon thy Sanctuarie which is desert for thyne owne sake that is for thyne owne merites which can only be vnderstood of that Diuine Person which is incarnate Zacharie 12. v. 10. God speaking by the prophet sayth I wil powre out vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of prayers which may easily be vnderstood to be the promise of the B. Trinitie but that which immediatly foloweth and they shal looke towards me whom they pearced can only be spoken by the Second Diuine Person who only is incarnate and was pearced in his Passion In the booke of wisdome is much written of wisdom increated a terme appropriated to God the Sonne especially ch 2. 7. 8. 9. and 10. The like in Ecclesiasticus ch 1. 4. 24. And ch 51. v. 14. is distinct mention of the Father the Sonne I haue inuocated sayth the auctor or anie faythful soule our Lord the Father of my Lord. There is likewise particular mention of the Holie Ghost in some places As 2. Esd 9. v. 20. Thou gauest them the good Spirite which should teach them for the office of internal teaching is appropriated to the Holie Ghost Ioan. 14. v. 17. and 16. v. 13. The Spirite of truth and he shal teach you al truth Ezec. 36. v. 27. I wil put my Spirite in the middes of you and wil make that you walke in my precepts Zach. 7. v. 12. The wordes which the Lord sent in HIS SPIRITE by the hand of the former Prophetes Sapient 1. v. 5. The Holie Ghost of discipline wil flye from him that feaneth Ecclesiasticus 1. v. 9. He created her in the Holie Ghost 24. v. 29. They that eate ME shal yet hunger and they that drinke ME shal yet thirst Where God calleth the Holie Ghost which is receiued by grace himselsef Because al three Diuine Persons are one God And that there be manie Dinine Persons in God who is one in substance is sufficiently signified by al those holie Scriptures where God is called by the name Elohim in the plural number especially seing this name hath also the singular number Eloha As Iob. 12. v. 4. 36. v. 2. Daniel 2. v. 28. Habacuc 1. v. 11. 3. v. 3. which last place semeth most painly to speake of the Sonne of God ELOHA MITHEMAN IAVO God wil come from Theman or from the South And therfore where this word Elohim is vsed in the plural number as in most places it is it signifieth pluralitie of Persons in God Christs Incarnation is more clerly foreshewed by Prophetes who aboue other consolations most especially comforted the people by their prophecies of Christ our Sauiour Ieremie 23. v. 5. I wil rayse vp to Dauid a iust branch and he shal reigne a king and shal be wise and he shal doe iudgement and iustice in the earth Ch. 31. v. 23. A woman shal compasse a man Christ though in bodie a litle infant yet in powre and wisedom was most perfect of al men euen when he was in his mothers
to obserue the predictions of the most excellent and perfect Sacrifice of the new Testament Malachie 1. v. 11. From the rising of the sunne sayth God by this Prophet euen to the going downe there is sacrificing and there is offered in my name a cleane oblation In the old testament they offered cattel birdes by powring out their bloud about the altar and drawing forth their bowels For purging and clensing wherof there was much washing and labour but now in the Church of Christ is the cleane Sacrifice of our Lords bodie and bloud in formes of bread and wine It is also in itself so pure that it can not be polluted as the old sacricrifices were v. 12. by vnworthie Priestes but is alwayes auaylable to some or other ex opere operato According to that the same Prophet testifieth ch 3. v. 4. The Sacrifice of Iuda and Ierusalem shal please our Lord. which is necessarily vnderstood of the Christian sacrifice for els this place were contrarie to that which God sayd to the Iewish priestes ch 1. v. 10. I haue no wil in you and I wil not receiue gift at your hand Daniel also prophecieth ch 9â— v. 27. that in the half of the weke the hoste and the sacrifice shal fayle Ch. 12. v. 11. The continual sacrifice shal be taken away therby signifying that not only after the figure the Sacrifice prefigured should succede for els there should be no daylie Sacrifice at al in the new Testament which Malachie sâ—yth plainly there shal be not in one or in fewe places but from the rising of the sunne euen to the going downe c. but also that both the old and new sacrifices should be taken away in their seueral times For so our Sauiour Mat. 24. v. 15. applieth the next wordes of this prophecie and abomination of desolation shal be set vp not only as a signe before the destruction of Ierusalem but also of the end of the world Verified in part as in the figure when the temple was destroyed diuers prophanations made in the same place but more especially shal be fulfilled by Antichrist abolishing the holie Sacrifice of Christs bodie and bloud so much as he shal be suffered as S. Hyppolitus writeth lib. de Antichristo in oratione de consummatione mundi Agreable to S. Ireneus li. 4. c. 32. li. 5. in â—ine S. Ierom. in Dan. 12. Theodoretus in eundâ—m locum and S. Chrisostom in opere imperfecto Yea some Hebrew Rabbins acknowlege Transsubstantion in the Eucharist as R. Dauid Kimhi witnesseth vpon these wordes of Osee 1â— v. 8. They shal liue with wheate and shal spring as a vine Manie of our Doctores sayth he expound this that there shal be mutation of nature in wheate in the times of our Redemer Christ This Rabbi Dauid also and the Chaldee Paraphrasis expound Ezechiels prophecie ch 36. v. 25. I wil powre out vpon you cleane water of the remission of sinne though they signifie not by what particular meanes Which Christian Doctors vndoubtedly explicate of the Sacrament of Baptisme And like wise his other prophecie ch 47. v. 1. waters issued forth vnder the threshold of the house towards the East can not be vnderstood of anie other waters then of Baptisme The purifications oblations and other workes of penance practised by the people after their returne from captiuitie written 2. Esd 9. 10. 13. testifie their obseruation of the law in this point by which the Sacrament of penance in the new testament was prefigured In like sorte the continuance of Priesthood and priestlie functions is manifest in the bookes of Esdras and of other Prophetes which prefigured the Sacrament of holie Orders in the Church of Christ In these times also the feastes instituted by the law were obserued with more or lesse solemnitie as time place and other opportunities serued As Esdras testifieth li. 1. c. 3. v. 2. Iosue the highpriest and Zorobabel the duke after their returne from captiuitie built an altar notwithstanding the threates of infidels and offered vpon it holocaust to our Lord morning and euening And they made the solemnitie of tabernacles and other feastes as wel in the Calendes as in al the solemnities of our Lord though the temple was not yet built againe v. 6. And afterwards upon new occasion Iudas Machabeus 1. Mach. 4. 2. Mach. 10. instituted a new feast which our sauiour obserued Ioan. 10. v. 12. The like obseruation was kept of fastes For amongst the feastes which were al duly performed 1. Esd 3. v. 5. one was of Expiation which consisted in fasting from euen to euen Leuit. 23. Num. 29. And besides the ordinarie Esdras appointed a peculiar fast for special purposes 1. Esd 8. v. 21. And I proclamed sayth he a fast beside the riuer Ahaua that we might be afflicted before the Lord our God and might desire of him a right way for vs and our children And v. 23. we fasted and besought our God hereby and it fel our prosperously vnto vs. Againe 2. Esd 9. v. 1. The children of Israel came together in fasting and sackclothes and earth vpon them see more of fasting Iudith 4. 9. Esther 5. 14. Zachar. 8. And of abstinence from certayne meates according to the laâ— Daniel â— 9. Iudith 10. 12.2 Mach. 6. 7. More generally the whole forme of good life is excellently prescribed in the bookes of wisdom and Ecclesiasticus Where vnder the general vertues of wisdom and Iustice al are admonished to seeke diligently to know God and to serue him As much as to say to haue fayth and good workes the two feete and legges on which the godlie walke vnto life euerlasting Let one shorte sentence here serue for example wishing al men to reade more in the bookes themselues Sap. 6. v. 18. 19. 20. is this gradation The beginning of wisdom is the true desire of discipline the care of discipline is loue loue is the keeping of her lawes and the keping of the lawes is the consummation of incorruption incorruption maketh to be next to God These are the steppes from earth to heauen from this vale of miseries to eternal happines first A true and sincere desire of discipline or of Gods true seruice 2. This desire or care of discipline bredeth loue of God 3. loue is the keping of lawes the commandments of God for he that sayth he â—oueth God and kepeth not his commandments is a liar 4. keping the lawes is the consummation of incorruption making the soule perfect in vertues and free from corruption of sinnes 5. and this incorruption maketh to be next to God ioyning man with God which is the perfect beatitude of eternal life And so he concludeth v. 22. Therfore from first to last by degrees desire of wisdom leadeth to the euerlasting kingdom Yet must we vnderstand that neither the first steppe of good
after this it happened that Manasses an Apostata highpriest by intercession of Sanaballar whose daughter he had vnlawfully maried obtayned licence to build a temple in Garizim which the Samaritanes afterwards pretended to be more ancient then the temple of Ierusalem against which our Sauiour gaue sentence loan 4. v. 22. It was also decided by king Ptolomeus in Alexandria as Iosephus witnesseth li. 13 c. 6. by way of arbitrament finding that the temple of Ierusalem and the Highpriestes therof had a perpetual succession from Salomons time and that their pretence of Iacobs adoring in Garizim was not to the purpose seing there was no succession that temple being lately built Neuertheles the same Ptolomeus to gratifie Onias an other Apostata sonne of good Onias Highpriest and Martyr 2. Macab 4. v. 34. gaue leaue to build an other temple in Aegypt which stood likewise in schisme against the true temple of Ierusalem wresting to their purpose the prophecie of Isaie ch 19. v. 19. In that day there shal be an altar of our Lord in the middes of Aegypt Which S. Ierom sheweth to be vnderstood of the Church of Christ. Before this last schismatical temple and after the former were the Seuentie two Interpreters or Translators of the Hebrew Bible into Greke of whom S. Ierom and al ancient Fathers speake much esteme of very great Canonical auctoritie In the time of the Grecians Monarchie prophane lerning florished more then before and Philosophers abunded but differed excedingly amongst themselues and al erred in the principles both of Natural Moral knowledge For wheras in dede God omnipotent was the only maker of the whole world and al thinges therein al these Philosophers supposed and taught that some material thing was coeternal with God and so they put the same thing to haue bene the beginning of al other thinges Which some say was the water some the Ayre some the Earth some the Fyre some al these foure Elements some the Atomos or indiuisible smal bodies some one thing some an other Wherof S. Epiphanius writeth in compendio contra hâ—reses And the like absurde conceiptes they had of the chiefe Good or Summum bonum Which the Pithagorians thought to be nothing els but a certayne immortalitie of the soule and so as it may stil be in a bodie And therfore seing both men and beastes do dye they held opinion that when a soule parteth out of one bodie it goeth into an other Yea and maketh transmigration from one species or kind to an other As from a mans bodie into the bodie of a horse or an oxe and contrariwise from a brute beast into a man againe and from one beast into an other The Stoikes put the chiefe good in vertues but could reach no further then to a certayne contentment of ioy in their minde not knowing the reward of vertues to consist in seeing God Platonikes or Achademikes conceiued more of God and pure spirites but thought both corporal and spiritual creatures were coeternal with God The Peripatetikes placed the chiefe good or felicitie in the aggregation of best spiritual corporal and worldlie thinges together The Epicures esteemed carnal and bodilie pleasures aboue al. And al these and their folowers iudged so diuersly of the right true felicitie contradicting and condemning ech others opinions that they were multiplied into innumerable Sectes As S. Augustin declareth out of Marcus Varro and opposeth against them al the one assured fayth and iudgement of Gods Church in his 19. booke de ciuit Dei c. 4. And concludeth with the Royal Prophet and S. Paul that their cogitations are vaine which wil haue happines to be in anie other thing but in seing God or to be obtained by anie other meanes without Gods grace And not only before since but also in the same times the auctors of The Bookes of wisdom Ecclesiasticus taught right doctrine against those erronious Philosophers For profession also of true fayth and religion the Machabees both suffered and labored most notably When king Antiochus Epiphanes 1. Mach. 1. v. 43. wrote to al his kingdom that al the people should be one and euerie one should leaue his owne law And whosoeuer should not doe according to the word of Antiochus they should dye Against which most wicked decree and cruel execution therof Gods grace so abunded that v. 65. manie of the people of Israel determined with themselues that they would not eate the vncleane thinges and they chose rather to dye then to be defiled with vncleane meates and that they would not breake the holy law of God so were murthered As is more particularly recorded 2. Mach. 5. v. 14. how there were in the space of three dayes fourescore thousand slayne fourtie thousand in prisoned no lesse sold After this with more pretence of iustice but with more malice endeuoring to terrifie others to draw them to yelde or make shew of conformitie to wicked lawes ch 6. v. 10. Two wemen were accused to haue circumcised their sonnes whom when they had led about through the citie with the infants hanging at their breastes they threw downe headlong by the walles And v. 11. other people were burnt with fire for secretly keping the day of the Sabbath Thirdly v. 18. Eleazarus being vrged to eate swines flesh and intreated by his familiar freindes to make shew of conformitie would neither eate nor feyne to â—aâ—e it but dyed most constantly leauing an example of vertue fortitude Fourthly seuen bretheren and their mother 2 Mach. 7. yelded also their liues in most glorious Martyrdom because they would not yelde conformitie to wicked lawes After which heroical constancie in suffering it was also Gods prouidence that others should shew their fortitude in deliuering his Church from these calamities and dangers For Matthathias of the tribe of Leui and stocke of Aaron Priest and after the apostasie of Iason li. 2. c. 4. v. 10. High-priest lamenting the pitiful state of Gods people with resolute mind and inuinoible corege resisting wicked Antiochus 1. Mach. 2. of iust zele with his owne handes slew one who for feare of death was readie to offer sacrifice to idols withal killed the kings commissioner who came to compel men to committe idolatrie and then gathered troupes to defend so hohie a cause Against whom the enimies fighting on the sabbath dayes killed manie which of scruple would not resist But vpon further consideration the rest resolued to defend themselues also on the sabbath day if they were assaulted Next to him succeded his sonne Iudas Machabeus in both the offices of Highpriest General captaine who as good order required first pursued the wicked towitte amongst his owne subiectes inquiring them out and such as trubled his people them he burned with fire 1. Mach. 3. v. 5. and his enimies were repelled for feare of him al the workers of
expedient that one man dye for the people and the whole nation perish not vvhich the holie Euangelist ascribeth to his office being highpriest of that yeare he prophecied that IESVS should dye for the nation and not only for the nation but togather into one the children of God that were dispersed IESVS REDEMER correct in vs our errors gather the dispersed conserue them that are and shal be gathered make al one flocke in one fould vnder one Pastour thy selfe IESVS CHRIST To whom with the Father and the Holie Ghost be al thankes praise honour and glorie now and for euer and euer AMEN The prayer of Manasses vvith the second third Bookes of Esdras extant in most Latin and vulgare Bibles are here placed after al the Canonical bookes of the old Testament because they are not receiued into the Canon of Diuine Scriptures by the Catholique Church THE PRAYER OF MANASSES KING OF IVDA WHEN HE WAS HELD CAPTIVE IN BABYLON LORD omnipotent God of our fathers Abraham Isaac and Iacob and of their iust sede which didst make heauen and earth with al the ornamentes of them which hast bound the sea with the word of thy precept which hast shut vp the depth and sealed it with thy terrible and laudable name whom al thinges dread tremble at the countinance of thy powre because the magnificence of thy glorie is importable the wrath of thy threatning vpon sinners is intollerable but the mercie of thy promise is infinite and vnsearchable because thou art our Lord most high benigne long suffering and very merciful and penitent vpon the wickednes of men Thou Lord according to the multitude of thy goodnes hast promised penance and remission to them that haue sinned to thee and by the multitude of thy mercies thou hast decreed penance to sinners vnto saluation Thou therfore Lord God of the iust hast not appointed penance to the iust Abraham Isaac and Iacob them that haue not sinned to thee but hast appointed penance for me a sinner because I haue sinned aboue the number of the sand of the sea Myne iniquities Lord be multiplied mine iniquities be multiplied and I am not worthie to behold looke vpon the height of heauen for the multitude of mine iniquities I am made crooked with manie a band of yron that I can not lift vp my head and I haue not respiration because I haue stirred vp thy wrath and haue done euil before thee I haue not done thy wil and thy commandmentes I haue not kept I haue set vp abominations and multiplied offenses And now I bowe the knee of my hart beseeching goodnes of thee I haue sinned Lord I haue sinned I acknowlege myne iniquities Wherefore I beseech disiring thee forgeue me Lord forgeue me and destroy me not together with myne iniquities neither reserue thou for euer being angrie euils for me neither damme me into the lowest places of the earth because thou art God God I say of the penitent in me thou shalt shew al thy goodnes because thou shalt saue me vnworthie according to thy great mercie and I wil prayse thee alwayes al the dayes of my life because al the power of the heauens prayseth thee and to thee is glorie for euer and euer Amen THE THIRD BOOKE OF ESDRAS For helpe of the readers especially such as haue not leysure to read al vve haue gathered the contentes of the chapters but made no Annotations because the text it self is but as a Commentarie to the Canonical bookes and therfore we haue only added the concordance of other Scriptures in the margin CHAP. I. Iosias king of Iuda maketh a great Pasch 7. geuing manie hostes to such as wanted for sacrifice 14. the Priestes and Leuites performing their functions therin 22. in the eightenth yeare of his reigne 25. He is slayne in battel by the king of Aegypt 32. and much lamented by the Iewes 34. His sonne Ieconias succedeth 37. After him Ioacim 40. who is deposed by the king of Babylon 43. Ioachin reigneth three monethes and is caried into Babylon 46. Sedecias reigneth eleuen yeares wickedly 52. and he with his people is caried captiue into Babylon the citie and temple are destroyed 57. so remayned til the Monarchie of the Persians AND Iosias made a Pasch in Ierusalem to our Lord immolated the Phase the fourtenth moone of the moneth †appointing the Priestes by courses of dayes clothed with stoles in the temple of our Lord. †And he spake to the Leuites the sacred seruantes of Israel that they should sanctifie them selues to our Lord in the placing of the holie arke of our Lord in the house which king Salomon sonne of Dauid built †It shal not be for you to take it vpon your shoulders And now serue your Lord and take the care of that nation Israel in part according to your villages and tribes †according to the writing of Dauid king of Israel and according to the magnificence of Salomon his sonne al in the temple and according to your fathers portion of principalitie among them that stand in the sight of your brethren the children of Israel †Immolate the Pasch and prepare the sacrifices for your bretheren and doe according to the precept of our Lord which was geuen to Moyses †And Iosias gaue vnto the people that was found of sheepe lambes and kiddes and goates thirtie thousand calues three thousand †These thinges were geuen to the people of the kinges goodes according to promisse and to the priestes for the Phase sheepe in number two thousand and calues an hundred †And Iechonias and Semeias and Nathanael bretheren and Hasabias and Oziel and Coraba for the Phase sheepe fiue thousand calues fiue hundred †And when these thinges were done in good order the Priestes and the Leuites stood hauing azymes by tribes †And according to the portions of their fathers principalitie in the sight of the people they did offer to our Lord according to those thinges which were written in the booke of Moyses †and rosted the Phase with fire as it ought and the hostes they boyled in cauldrons and in pottes with beneuolence †and they brought to al that were of the people and afterward they prepared for them selues and the priestes †For the Priestes offered the fatte vntil the houre was ended and the Leuites prepared for them selues and their brethren the children of Aaron †And the sacred singing men the children of Asaph were by order according to the precept of Dauid and Asaph and Zacharias and Ieddimus which was from the king †And the porters at euerie gate so that none transgressed his owne for their brethren prepared for them †And the thinges were consummate that perteyned to the sacrifice of our Lord. †In that day they celebrated the Phase and offered hostes vpon the sacrifice of our Lord according to the precept of king Iosias †And the children of Israel that were found at that time
celebrated the Phase and the festiual day of Azymes for seuen dayes †and there was not celebrated such a Phase in Israel from the times of Samuel the prophet †and al the kinges of Israel did not celebrate such a Phase as Iosias did and the Priestes and the Leuites and the Iewes and al Israel that were found in their abode at Ierusalem †In the eightenth yeare Iosias reigning was the Phase celebrated †And the workes of Iosias were directed in the sight of his Lord in a hart ful of feare †and the thinges concerning him are writen in the ancient times touching them that sinned and were irreligious against our Lord aboue al nations and that sought not the wordes of our Lord vpon Israel †And after al this fact of Iosias came vp Pharao the king of Aegypt comming in Charcamis from the way vpon Euphrates and Iosias went forth to meete him †And the king of Aegypt sent to Iosias saying What is there betwen me thee king of Iuda †I was not sent of the Lord to fight against thee for my battel is vpon Euphrates goe downe in hast †And Iosias did not returne vpon his chariote but endeuoured to ouerthrow him not attending the word of the prophet from the mouth of our Lord †but he made battel against him in the field of Mageddo And princes went downe to king Iosias †And the king said to his seruantes Remoue me from the battel for I am weakned excedingly And forth with his seruantes remoued him out of the battel †And he went vp into his second chariote comming to Ierusalem dyed and was buried in his fathers se pulchre †And in al Iurie they mourned for Iosias the rulers with their wiues lamented him vntil this day And this was geuen out to be done alwayes vnto al the stocke of Israel †But these thinges were writen before in the booke of the histories of the kinges of Iuda and al the actes of the doing of Iosias and his glorie and his vnderstanding in the law of our Lord and the thinges that were done by him and that are not writen in the booke of the kinges of Israel and Iuda †And they that were of the nation taking Iechonias the sonne of Iosias made him king for Iosias his father when he was three and twentie yeares old †And he reigned ouer Israel three monethes And the king of Aegypt remoued him that he should not reigne in Ierusalem †and he put a taxe vpon the nation of siluer an hundred talentes and of gold one talent †And the king of Aegypt made Ioacim his brother king of Iuda and Ierusalem †and he bound the magistrates of Ioacim and Zaracel his brother and taking them brought them backe into Aegypt †Ioacim was fiue and twentie yeares old when he began to reigne in the land of Iuda and Ierusalem and he did euil in the sight of our Lord. †And after this man came vp Nabuchodonosor the king of Babylon and binding him with a bande of brasse brought him into Babylon †And Nabuchodonosor tooke the sacred vessels of our Lord and carried away and consecrated them in his temple in Babylon †For his vncleanes and lacke of religion is written in the booke of the times of the kinges †And Ioachin his sonne reigned for him And when he was made king he was eightene yeares old †And reigned three monethes and ten dayes in Ierusalem and did euil in the sight of our Lord †and after a yeare Nabuchodonosor sending transported him into Babylon together with the sacred vessels of our Lord. †And he made Sedecias king of Iuda and Ierusalem when he was one and twentie yeares old and he reigned eleuen yeares †And he did euil in the sight of our Lord and was not afraid of the wordes which were spoken by Ieremie the prophet from the mouth of our Lord †and being sworne of king Nabuchodonosor forsworne he did reuolt and his necke being hardened his hart he transgressed the ordinances of our Lord the God of Israel †And the princes of the people of our Lord did manie thinges wickedly and they did impiously aboue al the vncleannes of the nations and they polluted the temple of our Lord that was holie in Ierusalem †And the God of their fathers sent by his messenger to reclame them for that he would spare them and his tabernacle †But they scorned at his messengers and in the day that our Lord spake to them they were mocking his prophetes †Who was moued euen vnto wrath vpon his nation for their impietie and commanded the kinges of the Chaldees to come vp †These slewe their yong men with the sword round about their holie temple and spared not yong man and old man and virgin and youth †but al were deliuered into their handes taking al the sacred vessels of our Lord and the kinges treasures they caried them into Babylon †and burnt the house of our Lord and threwe downe the walles of Ierusalem and the towres therof they burnt with fire †and consumed al their honorable thinges and brought them to naught and those that were left of the sword they led into Babylon †And they were his seruants vntil the Persians reigned in the fulfilling of the word of our Lord by the mouth of Ieremie †as long as the land quietly kept her sabbathes al the time of her desolation she sabbathized in the application of seuentie yeares CHAP. II. Cyrus king of Persia permitteth the Iewes to returne into their countrie 10. and deliuereth to them the holie vessels which Nabuchodonosor had taken from the temple 16. Certaine aduersaries writing to king Artaxerxes hinder those that would repayre the ruines of Ierusalem CYRVS king of the Persians reigning for the accomplishment of the word of our Lord by the mouth of Ieremie †our Lord raysed vp the spirit of Cyrus king of the Persians and he proclaymed in al his kingdomes and that by writing †saying Thus sayth Cyrus king of the Persians The Lord of Israel the high Lord hath made me king ouer the whole earth †and hath signified to me to build him a house in Ierusalem which is in Iurie †If there be any of your kinred his Lord goe vp with him into Ierusalem †Whosoeuer therefore dwel about the places let them helpe them that are in the same place in gold and siluer †in giftes with horses and beastes and with other thinges which by vowes are added into the temple of our Lord which is in Ierusalem †And the princes of the tribes of the villages and of Iurie of the tribe of Beniamin the Priestes and the Leuites standing vp whom our Lord moued to goe vp and to build the house of our Lord which is in Ierusalem and they that were round about them †did helpe them with al their gold and siluer and beastes and
manie whose minde was stirred vp with many vowes †And Cyrus the king brought forth the sacred vessels of our Lord which Nabuchodonosor the king of Babylon transported out of Ierusalem and consecrated them to his Idol †And Cyrus the king of Persians bringing them forth deliuered them to Mithridatus who was ouer his treasures †And by him they were deliuered to Salmanasar president of Iurie †And of these this was the number Cuppes for libamentes of siluer two thousand foure hundred basens of siluer thirtie phials of gold thirtie also of siluer two thousand foure hundred and other vessels a thousand †and al the vessels of gold and siluer were fiue thousand eight hundred sixtie †And they were numbered to Salmanasar together with them that came out of the captiuite of Babylon into Ierusalem †But in the times of Artaxerxes king of the Persians there wrote to him of them that dwelt in Iurie and Ierusalem Balsamus and Mithridatus and Sabellius and Rathimus Balthemus Sabellius scribe and the rest dweling in Samaria and other places the epistle folowing to king Artaxerxes †SIR thy seruantes Rathimus ouer occurrentes and Sabellius the scribe and the other iudges of thy court in Caelesyria and Phenice †And now be it knowen to our Lord the king that Iewes came vp from you to vs coming into Ierusalem a rebellious very naughty citie do build the fornaces thereof and set vp the walles and rayse the temple †And if this citie and the walles shal be finished they wil not onlie not abyde to pay tributes but also wil resist the kinges †And because that is in doing about the temple we thought it should doe wel not to neglect this same thing †but to make it knowen to our Lord the king that if it shal seme good ô king it may be sought in the bookes of thy fathers †and thou shalt find in the recordes thinges writen of these and thou shalt know that this citie hath bene rebellious and trubling kinges and cities †and the Iewes rebelles making battels in it from time out of mind for the which cause this citie was made desolate †Now therfore we doe thee to vnderstand Lord king that if this citie shal be built and the walles therof shal be erected there wil be no comming downe for thee into Caelesyria Phenice †Then wrote the king to Rathimus the writer of the occurrentes and to Balthemus and to Sabellius the scribe and to the rest ioyned with them and to the dwellers in Syria and Phenice as foloweth †I haue read the epistle that you sent me I commanded therfore search to be made it was found that the same citie is from the beginning rebellious to kinges †and the men rebelles and making battels in it there were most valient kinges ruling in Ierusalem and exacting tributes in Caelesyria Phenice †Now therfore I haue geuen commandment to forbid those men to build the citie and to stay them that nothing be done more then is †and that they proceede not farder wherof are euils so that there may be truble brought vpon the kinges †Then these things being read which were writen of king Artaxerxes Rathimus and Sabellius the scribe and they that were apointed with them ioyning together in hast came to Ierusalem with a troupe of horsemen and multitude companie †and they begane to forbid the builders and they ceased from building of the temple in Ierusalem til in the second yeare of the reigne of Darius king of the Persians CHAP. III. After a solemne supper made to al the court and chief princes king Darius sleeping 4. three esquires of the bodie keeping watch proposed the question 10. Whether wine or a King or wemen or the truth doth excel 17. The first prayseth wine KING Darius made a great supper to al his domestical seruantes and to al the magistrates of Media and Persia †and to al that were purple and to the praetors and consuls and liuetenantes vnder him from India vnto Aethiopia an hundred twentie seuen prouinces †And when they had eaten and drunken and returned ful then Darius went vp into his chamber and slept and awaked †Then those three youngmen kepers of his bodie which garded the kings bodie sayd one to an other †Let euerie one of vs say a word that may excel whose word soeuer shal appeare wiser then the others to him wil king Darius geue great giftes †to be couered with purple to drinke in gold and to sleepe vpon gold a chariote with a bridle of gold a bonet of silke and a cheyne about his necke †and he shal sit in the second place next Darius for his wisdome And he shal be called the cosin of Darius †Then euerie one writing his word signed it and they put it vnder the pillow of Darius the king †and they sayd When the king shal rise we wil geue him our writinges and which soeuer of the three the king shal iudge and the magistrates of Persia that his word is the wiser to him shal the victorie be geuen as is writen †One wrote Wine is strong †An other wrote a King is stronger †The third wrote Wemen are more strong but aboue al thinges truth ouercometh †And when the king was risen they tooke their writinges and gaue him and he read †And sending he called al the Magistrates of the Persians and the Medes and them that weare purple and the pretors and the ouerseers †and they sate in the councel and the writinges were read before them †And he sayd Cal the youngmen and they shal declare their owne wordes And they were called and went in †And he sayd to them Declare vnto vs concerning these thinges which are writen And the first began he that had spoken of the strength of wine †and sayd O ye men how doth wine preuaile ouer al men that drinke it seduceth the minde †And also the mind of king and orphane it maketh vaine Also of the bondman and the free of the rich man and the poore †and euerie mind it turneth into securitie and pleasantnes and it remembreth not any sorow and dewtie †and al hartes it maketh honest and it remembreth not king nor magistrate and it maketh a man speake al thinges by talentes †And when they haue drunke they remember not frendship nor brotherhood yea and not long after they take swordes †And when they are recouered and risen from the wine they remember not what they haue done †O ye men doth not wine excel who thinketh to doe so And hauing sayd this he held his peace CHAP. IIII. The second prayseth the excellencie of a king 13. The third which is Zorobabel commendeth wemen 33. but preferreth truth aboue al 41. which is so approued and he is rewarded 42. The king moreouer at his request restoreth the holie vessels of the
†for the euiles which thou hast sene to haue chanced now worse then these wil they doe againe †for looke how much the world shal become weake by age so much shal euiles be multiplied vpon the inhabitants †For truth hath remoued it self farther of and lying hath approched for now the vision which thou sawest hasteneth to come †And I answered and sayd before thee ô Lord †For behold I wil goe as thou hast commanded me wil rebuke the people that now is But them that shal yet be borne who shal admonish †The world therfore is set in darknes and they that dwel in it without light †Because thy law is burnt therefore no man knoweth the workes that haue bene done by thee or that shal begin †For if I haue found grace with thee send the Holie Ghost to me I wil write al that hath bene done in the world from the beginning the thinges that were written in thy law that men may finde the pathe and they that wil liue in the later times may liue †And he answered me and sayd Goe gather together the people and thou shalt say to them that they seeke thee not for fourtie dayes †And doe thou prepare thee manie tables of boxe take with thee Sarea Dabria Salemia Echanus and Asiel these fiue which are readie to write sweeâ—tly †And come hither I wil light in thy hart a candle of vnderstanding which shal not be put out til the things be finished which thou shalt begine to write †And then some thinges thou shalt open to the perfect some thou shalt deliuer secretly to the wyse For to morrow this houre thou shalt begine to write †And I went as he commanded me gathered togetheral the people and sayd †Heare Israel these wordes †Our fathers were pilgrimes from the beginning in Aegypt and were deliuered from thence †And they receiued the law of life which they kept not which you also after them haue transgressed †and the land was geuen you by lotte and the land of Sion and your fathers and you haue done iniquitie and haue not kept the wayes which the Highest commanded you †And wheras he is a iust iudge he hath taken from you in time that which he had geuen †And now you are here and your brethren are among you †If then you wil rule ouer your sense instruct your hart you shal be preserued aliue and after death shal obtaine mercie †For the iudgement shal come after death when we shal returne to lyfe againe and then the names of the iust shal appeare and the dedes of the impious shal be shewed †Let no man therfore come to me now nor aske for me vntil fourtie dâ—yes †And I tooke the siue men as he commanded me and we went forth into the field and taried there †And I was come to the morrow behold a voice called me saying Esdras open thy mouth and drinke that which I wil geue thee to drinke †And I opened my mouth behold a ful cuppe was brought me this was ful as it were with water but the colour therof like as fire †And I tooke it and dranke and when I had drunken of it my hart was tormented with vnderstanding and wisdome grewe into my brest For my spirit was kept by memorie †And my mouth was opened and was shut no more †The Highest gaue vnderstanding vnto the fiue men and they wrote excesses of the night which were spoken which they knewe not †And at night they did eate breade but I spake by day by night held not my peace †And there were written in the fourtie dayes two hundred foure bookes †And it came to passe when they had ended the fourtie daies the Highest spake saying †The former thinges which thou hast written set abrode and let the worthie and vnworthie reade but the last seuentie bookes thou shalt keepe that thou mayest deliuer them to the wyse of thy people †For in these is the vaine of vnderstanding and the fountaine of wisdome and the streame of knowledge and I did soe CHAP. XV. Esdras is bid to denounce that assuredly manie euiles wil come to the world 9. God wil protect his people the wicked shal be punished and lament their final miseries God reuenging for the good BEHOLD speake into the eares of my people the wordes of prophecie which I shal put into thy mouth sayth our Lord †and see that they be written in paper because they be faithful and true †Be not afrayd of the cogitations against thee neither let the incredulities truble thee of them that speake †Because euerie incredulous person shal dye in his incredulitie †Behold I bring in sayth our Lord vpon the whole earth euils sword and famine and death and destruction †Because iniquitie hath fully polluted ouer al the earth and their hurtful workes are accomplished †Therefore sayth our Lord †I wil not now kepe silence of their impieties which they doe irreligiously neither wil I beare with those thinges which they practise vniustly Behold the innocent iust bloud crieth to me the soules of the iust crie continually †Reuenging I wil reuenge them sayth our Lord and I wil take al innocent bloud out of them vnto me †Behold my people is led to staughter as a flocke I wil no more suffer it to dwel in the land of Aegypt †But I wil bring them forth in a mightie hand and valiant arme and wil strike with plague as before and wil corrupt al the land thereof †Aegypt shal mourne and the fundations thereof beaten with plague and with the chastisement which God wil bring vpon it †The husband men that til the ground shal mourne because their seedes shal perish by blasting and haile and by a terible starre †Woe to the world and them that dwel therein †Because the sword is at hand and the destruction of them and nation shal rise vp against nation to fight sword in their handes †For there shal be instabilitie to men growing one against an other they shal not care for their king the princes of the way of their doinges in their might †For a man shal desire to go into the citie can not †Because of their prides the cities shal be trubled the houses raised the men shal feare †Man shal not pitie his neighbour to make their houses nothingworth in the sword to spoyle their goodes for famine of bread much tribulation †Behold I cal together sayth God al the kinges of the earth to feare me that are from the Orient from the South from the East from Libanus to be turned vpon themselues and to render the thinges that they haue geuen them †As they doe vntil this day to myne elect so wil I doe and render in their bosome Thus sayth our Lord God
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
pretender built an other schismatical temple in Aegypt   Eleazarus  x Philo the elder writte the booke of wisdom in Greke S. Icrom in pref In the time of Onias the second his brother Iason obtayned for money to be high-priest  w 3720.     Ecclesiasticus conteyneth manie moral precepts and is a storehouse of vertues and holie mysteries  Manasses an Apostata Eliud    w 3750. Onias    The booke of wisdom is also replenished with much doctrine of vertue and of diuine mysteries  Simon     x 3810. Onias Eleazar    y 3825.   y Antiochus Epiphanes persecuted the Church most cruelly like as Antichrist wil doe nere the end of the world 1. Mach. 1. v. 11. 2. Mach. 5. 6 7. Antiochus set vp the abomination of desolation wherof Daniel prophecied ch 9.   Mathathias  z In defence of the Church Mathathias and his sonnes with others made warres killed and oueâ— threw al their enemies aduanced religion clensed the teÌ„ple deliuered the people from persecution 1. Mach. 2. c. 2. Mach. 8. seq  The bookes of Machabees conteine the historie of the Iewes from Alexander the great to the time of Ioannes Hyrcanus high-priest aboue two huÌ„dred yeares z 3846.  Mathan d After the warres the Iewes in Ierusalem writte to the Iewes in Aegypt exhorting them to kepe the feastes and other rites as they were obserued in Iurie 2. Mach. 1. 2. After Iason folowed more vsurpers of the Highpriesthood  a 3847. Iudas Machabeus  e Pompeius the great taking Ierusalem subdued the Iewes to the Romanes He entered into the holy place called Sancta Sanctorum there prophaned holie thinges caried away Aristobulus who had bene Highpriest prisoner confirmed Hyrcanus in his place After whom Cassius also spovled the temple S. Aug. li. 18. c. 4â— de ciuil Menelaus  b 3853. Ionathas  f S. Iohn Baptist was borne of Elizabeth who had bene long barren Lisimachus  c 3869. Simon   Alcimus  d 3878. IoaÌ„nes Hyrcanus Iacob     Aristobulus     e 3847.       Alexander       Ioseph the husband of the most B Virgin     Hyrcanus Marie    f 4000.       IESVS CHRIST  And six monethes after Christ our SAVIOVR was borne of the B. Virgin Marie in Bethleem circumcised adored by the Sages and presented in the Temple When king Herod reigned in Iudea Herodians held opinion that Herod was Christ the Messias whom the Iewes had long expected   Antigonus  g Ioseph fled with the child his mother into Aegypt and Herod murthered the innocent infantes But Christ the Sonne of God coming into this world cut of al these other old sectes And from time to time cutteth of al haresies that rise against his Church   Anaelus  h Returning from Aegypt they dwelt in Nazareth   g4001 Aristobulus  i Christ at the age of twelue yeares remayning in Ierusalem vnknowen to his parentes was found the third day in the temple amongst the Doctors   h4006 Iosue Simon Mathias  k S. Iohn Baptist preached and baptized in Iordan Of whom Christ amongst others was baptized and fasted in the desert fourtie dayes   i 4012. Iosephus Iozarus Eleazar Iosue  l Christ crucified redemed mankind arose from death ascended to heauen sending the Holie Ghost planted his perpetual visible Church   k 4030. Annas Ismael Eleazar Simon     l 4034. Caiphas    The first holie Scripture of the new Testament was S. Mathewes Gospel written about the yeare of Christ 41. And the last was S. Iohns Gospel the yeare 99. The end of the sixth age and of the old Testament A PARTICVLAR TABLE OF THE MOST PRINCIPAL THINGES CONteyned as wel in the holie text as in the Annotations of both the Tomes of the old Testament In vvhich the letter A. directeth to the former volume B. to the latter and the numbers to the pages AARON of the tribe of Leui designed to assist his brother Moyses a 163. called the prophet of Moyses a 169. He yelded to make an idol a 243. was consecrated Highpriest a 275. In him his seede the Priesthood of the written law was established a 206. 275. 278. b. 438. 610. He once murmured against Moyses a 348. He Moyses offended in doubting of Gods wil a 365. b. 196. He died in mount Hor a 366. And is particularly praised b 438. Abel offered sacrifice sincerely a 13. 15. 31. and was slaine by his brother ibidem Abdias prophecied the captiuitie and relaxation of the Iewes and the Incarnation of Christ the Redemer of mankind b 840. Abiathar the Highpriest was deposed a 692. Abimelech killed his brethren and vsurped gouernment a 534. Abram left his country Chaldea for religion a 45. 51. a principal Patriarch a 50. He and his seede were strangers in diuers countries foure hundred and thirtie yeares a 60. 187. His name changed to Abraham a. 63. 65. His faith and singular obedience a 75. His many vertues a 200. 203. He was neuer an idolater a 203. 515. He died at the age of 175. yeares a 83. His praises b 438. Absalom ambicious and sedicious a 663. He perished in rebellioÌ„ a 670. Abstinence a 9. 39. 47. 280. 545. 934. b 613. 772. 994. see Fasting Accaronites durst not keepe the Arke of God a 582. Accidents remaine without subiect in the holie Eucharist a 4. Achans secret sinne punished in the multitude a 481. Achitophel a wicked counseler a 667. hanged himselfe a 669. Adam created in grace and knowlege a 5. transgressing lost the same a 10. repented and is saued b 356. Adonai one of the names of God is also read in place of Tetragramaton the name of foure letters which the Iewes pronounce not a 168. Adoration ciuil due to men a 77. 133. 144. 152. 868. adoration religious of holy persons and other thinges a. Ssssss 746. 746 763. but diuine adoration is only due to God a. 218. 219. see Idolatrie Aegypt was diuersly plagued a 170. 177. cc Affinitie spiritual and carnal in certaine degrees hinder mariage a. 298. c. Agar lawfully maried to Abraham a 62. Aggeus prophecied after the relaxation from captiuitie exhorting to build the temple b. 865. 999. Ahias prophecied the diuision of Salomons kingdome a. 731. and afterwards the vtter ruine of Ieroâ—oams house a. 738. Alcimus an Apostata deceiued the Assidians b 915. did much wickednes and died miserably b 922. Alleluia a voice of praise to God a. 1009. b. 191. 217. Alexander the great brought the monarchie to the Grecians b. 8â—2 999. He honored Iaddus the high priest a. 2â—8 b. 999. His Empyre diuided into foure kingdomes b. 793. 〈…〉 s
auctoritie a 35. 50. 115. 206. 317. 713. 828. 8â—0 939. 984. b 926. Succession of Patriarches and of Highpriestes See Supreme head of the Church and the Historical table Succession conserued in the Machabees after the apostacie of Manasses Alcimus c. b 956. 1004. Sunne a very excellent creature but not so excellent as man b 398. Sunne stood the space of a day a 488. Returned backe tenne degrees a 805. b 505. Supreme head of the Church a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004. Sureâ—â—eshipe is dangerous b 276. Susanna was deliuered from false sentence by Daniel conuincing the wicked Iudges b 805. Suspension from Priestlie function a 811. Sustenance is the proper hyre of spiritual woorkmen a 55. Swearing by creatures a 131. See Othes Swete answer appeaseth anger a. 532. b 289. 381. T Tabernacle described a 230. c. finished and erected a 259. It signified the Church of Christ ibid. Temperance in feasting a 134. 1037. Temple intended by Dauid a 648. 848. was built by Salomon a 699. 871 It was destroyed by the Chaldees a 815. 933. b 648. 658. and reedified after the relaxation from captiuitie a 945. c. But the former was more excellent a 948. b 868. The second was prophaned and much impared by Antiochus Epiphanes b 893. 959. but recouered and clensed by Iudas Machabeus b 905. 970. 1002. It was enlarged and adorned by Herod b 1003. and finally destroyed by the Romanes b 545. Temples schismatical were built in Garizim and in Egypt b 960. 1000. Temporal paine remaineth due after sinne is remitted a 33. Tenne Tribes in great part fel into schisme and Idolatrie a 734. but not al a 744. 750. 941. 992. 1010. Manie of them returned from captiuitie a 982. b 600. 602. 743. Two tribes and tenne tribes are called by sundrie names b 810. Tentations happen to the strongest but hurt them not b 919. Teraphim signifie images as wel lawful as vnlawful a 103. 612. b 813. Thau the Hebrw letter had the forme of a Crosse b 688. Time is short in comparison of eternitie a 1077. 1084. Time or season is to be considered and obserued b 320. Tithes payed in the law of nature and of Moyses a 59. 319. 418. 986. b 887. Tobias his booke is Canonical a 989. 990. He neuer yelded to schisme nor idolatrie a 941. 991. He prophecied a 1008. Tongues diuided in Babel a 43. Traditions were long before Scriptures a 3. They are necessary and certaine a 397. 409. Traitors do commonly calumniate good gouernours b 954. Translations doe not fully expresse the sense of the original tongue b 374. Transubstantiation confessed by Rabbines b 993. Treasure of satisfactorie workes in the Church a 1069. Tribulations are profitable to men a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711. Trinitie of Diuine Persons in God a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989. Truth must be auouched b. 380. V Vanitie described by Salomon b 317. c. Venial sinnes a 157. b. 34. 305. Verse more pleasant to the minde and more easie to be remembred a 460. b 11. Vertues described and commended in al the fiue Sapiential bookes b 267. c. more particularly b 282. to the page 313. Vertue afflicted moueth to compassion b 957. Vestments of Bishops and Priestes a 234. signifie vertues requisite in Clergie men a 236. Vinetree signifieth the Church b 698. Virginitie a 542. It is a great blessing and meritorious state in the Church of Christ b 530. preferred aboue Mariage b 531. 995. Vision of God is perfect felicitie a 247. b 38. Visions of the Prophetes are often obscure b 675. 749. 871. Vnion domestical and ciuil is necessarie before peace can be made with strangers b 743. Vocation to spiritual functions is necessarie a 234. 251. 323. 326. 346. 792. b 588. Vowes a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843. Vnlawful vowes do not bind a 542. Yet Iepthe is otherwise probably excused in sacrificing his daughter a 543. Vsurie is forbidde a 224. 313. 443. b 34. 105. 310. 705. 714. W Warres often made by Gods seruants a 55. 211. 366. 385. 403. 414 440. Seq In the bookes of Iosue Iudges Kinges and Paralipomenon Also b 896. 986. Smale numbers ouercame greater b 931. c. In warres a iust cause is the best armour b 966. Water made swete by Moyses throwing in a peece of wood a 195. By Elizeus casting in salt a 763. Water drawne out of rockes a 211. 365. 417. 978. b 144. 193. 207. Water procured by Elizeus a 765. Waters of the redde sea stood like to walles a 193. Likewise of Iordan a 474. b 207. Water of lustration holie â— 340. Wemen being vertuous and prudent are preferred before riches beautie c. b 315. Some most excellent both in the old and new Testament b â—16 Wemen in extreme hunger did eate their owne children a 774. b 655. 658. Likewise men sometimes did the same b 663. 681. Widohood is a holie state of life a 1035. The Booke of Wisdome is Canonical Scripture a 989. b 343. 349. Wisdome taken three waies Increated which is God himselfe Spiritual wisdome and Humane wisdome b 270. 353. 355. Wisdome spiritual comprehendeth al vertues and diuine giftes and compriseth al the meanes wherby God is serued b 267. consisteth in keping the law of God b 582. Wisdome and therby eternalglorie is attained by gradation from vertue to vertue b 352. 995. Wisdome considereth thinges past present and to come a 463. especially it considereth the Creator ad supernatural vertues a 1091. Wisemen are most humble b 313. Worldly wise are not to be consulted in spiritual thinges b 385. Worldlie men thinke the Church may be destroyed by persecution a 165. Workes necessarie to saluation a 33. b 267. 994. Al workes are not sinful a 23. Workes without true faith or grace may merite temporal reward but not eternal a 784. b 34. 728. 764. Workes done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995. Workes of mortification a 272. 593. 1021. b 126. 331. 395. 901. Workes of supererogation a 920. 936. b 530. 613. 952. 995. Al voluntarie workes shal be rewarded or punished a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706. Y Yeares mystical The seuenth yeare the ground rested a 312. debtes were remitted amongst the Iewes a 428. the fiftith yeare was Iubelie with remission of seruitude and testauration of inheritance a 312. Younger must regard and esteme the iudgement of elders b 433. Younger brother for mysterie preferred before the elder as Iacob before Esau a 85. Ephraim before Manasses a 146. Moyses before Aaron a 169. Dauid and Salomon before their elder brethren a 604. 688. Youth is the fittest time to get vertue and knowledge b 332. 448. Z Zachatias Highpriest was slaine by Ioas
other place 1. Reg. â— Hlias â— Reg. 18. and Dauid also being no Priest 2. Reg. 24 so S. Aug. explicateth this text q. 56. in Leuit. :: It is then turpitude when the act is vnlawful But honest in lawful Mariage S. Aug. li 3. Locutionum li. de bono coniugali :: See chap. 20 the difference of punishmeÌ„ts for violating these lawes in the first and second degree Also betwen consanguinitie affinitie in the same collateral degree Mariage forbid in al degrees in the right line by the law of nature Secondarily in the first collateral degree of coÌ„sanguinitie 1. Cor. â— v. 1. Act. 17. v. 26. â— Aug. de bono coÌ„iâ—g c. 1. Beza belieth Pope Martin Al other degrees depend on positiue lawes which haue bene may be altered Proued by Scriptures and reasons First proofe 2 proofe Aristot li. 2. Pol. 3 proofe 4 proofe 5 proofe S. â—â—ero quest Heb. in Gen. Ceremonial iudicial lawes of Moyses are abrogated by Christ And new are establshed The Epistle on VVenesday in Passion weke :: These diuersities are not prohibited for them selues for the ornaments of the tabernacle and of Priests were made of diuers things but schisme and al participation with heretikes and other infidels is forbid 2. Cor. 6. Dravv not in yoke vvith iâ—siâ—â—els Theodoret. q. 27. in Leutt. :: See Gen. 40. v. 8. :: Violating this law in anie degree in the rightline either of consanguinitie or affinitie or in the first colla teral degree of coÌ„sanguinitie was punished with death but in the first collateral of affinitie and in the second collateral degree as wel of coÌ„sanguinitie as affinitie with lesse punishment VVhich sheweth greatter obligation greatter sinne coÌ„cerning the right line then the collateral also in the first degree of consanguinitie then in the second and more in consanguinitie then in affinitie :: Not for euerie kind of sinne though euerie one is punishable but for the more hainous for altogether the Chananites were cast out of their land :: By the priÌ„ce 5. Paul vnderstood the high Priest Act. 23. :: Caiphas reÌ„t his garments Mat. 26. coÌ„trarie to this law malice making him neglect his owne dignitie :: If such deformities and defectes made men irregular and vnmete to exercise priest lie function in the old testament how :: By these accidental vncleannes was prefigured the censure of susspension in clergie men The fourth part Of feastes times of rest Iubilie with priuilegies rewardes punishments :: There were eight seueral feastes commaÌ„ded by this law besides the dailie sacrifice mentioned Num. 28. 29. of which onlie seuen are here expressed :: The Sabbath in memorie that God created al things in six daies rested the seuenth :: Pasch in memorie of their deliuerie from Aegypt 1. 2. 3. :: Pentecost in remembrance of receiuing the law :: See chap. 7. v. 14. :: Feast of trumpets in memorie that a raÌ„me sticking by the hornes was offered by Abraham in stead of Isaac 4. :: Feast of Expiation iâ— memorie of the â—â—nne in worshipping the calfe and for al sinnes forgotten or vnknowne 5. :: Feast of Tabernacles to remeÌ„ber Gods protection in the wildernes where they dwelled in tabernacles 40 yeares 6. :: Feast of Assemblie and collection in memorie of peace geuen in the land of promise 7. :: These feasts were euerlastiÌ„g to the Iewes in their generations that is neuer to be altered by them nor during their state S. Aug. q. 43 in Exod. Festiual daies perteine to the seruice of God It is heresie to kepe the Sabbath holie day In place therof we kepe Sunday Other feastes also changed and new instituted by the same authoritie :: Two tenthes of an ephi that is two gomors A gomor of Manna which is the tenth part of an ephi sufficied one man for a day Exod. 16. v. 16. 36. so that one of these loaues was as much as al the meate which two do ordinarily eate in one day :: This Law de signing equalitie was to put a limite not to enforce to reuenge for the partie damaged if he would might remitte al or part S. Aug. li. 19. c. 25. cont Faustum :: Of sounding with truÌ„pets which is pleasant ioyful cometh the name of Iubilie the effect of it is remission of al bondes restauration of former libertie and recouerie of enheritaÌ„ce In the old Testament of teÌ„poral things in the new of spiritual praefigured therby as remissioÌ„ of sinne deliuerie froÌ„ bondage therof recouerie of grace and preparation to eternal glorie :: Iewes for their aduaÌ„tage hold it lawful to take vsurie of strangers not obseruing that it is also commanded often in scripture not to afflict but to loue strangers Exod. 22. 23. Leuit. 19 :: Heretikes holding their corrupt course wil nedes haue an image of Christ or Sainct to be the grauen thing which is forbidden in holie Scriptures therfore falsly translate Pesel a grauen image where indede it signifieth an image picture or purtrature of an idol that is a grauen idol So here as in other places it is forbid to make an idol or similitude of anie idol :: This extreme famine fel vpon some of them in Samaria 4. Reg. 6. vpon others in Hierusalem 4. Reg. 25. most specially wheÌ„ they were besiged by Titus Iosephus li. 7. â— 6. dc bâ—llo luâ—â—â—â—â— :: Iacob is first here named because he had no other children but this people for Isaac was also father of the â—dun eâ—â—s and Abrahâ— mâ—â—eoueâ— of the Ismaelites and Madâ—â—â—tes and because the great promises made to Abraham and Isarc pertained only to the Israelâ—tes Theoderet q. 36. in â—euit :: The church neuer wholly decayeth The fifth part Of vowes and Tithes :: Because â—o other but the tribe of Leui could serue about the tabernacle and yet others might desire to serue there they might in steed therof geue a priceâ— haue the reward of their good wil. :: The thing that is vowed if it may be performed pleaseth God better then a change :: A sicle was about 15. d obolus three farthinges :: A vow made approued and consecrated to God can not be changed by anie man Theâ—â—â—t q. vlt. â—n Leuit. Vowes are properly of things not commanded Rmm. 6. 30. Deut. 23. Psal 21. 49. 75. 115. 131. And are gratful to God Also in the new Testament Epist ad Paulin. Mysteries coÌ„tained in these histories qq in Num. Exod. 40 Leuit. 1. Num. 1. The contents according to the letter Chap. 1. 26. â— 4. 18. 2. 1â— 11. 12. 13. 14. 16. 20. 5. 6. 15. 17. 19. 27. 28. 29. 30. 21. 22. 23. 24. 25. 31. 32. 33. VVicked life draweth to Idolatrie 34. 35. 18. 35. 36. Three partes 〈◊〉 this booke The first part Of those which are â—â—â—bred of the 12. Tribes sitte for warre of the Leuites designed to serue the Tabernacle :: Coming into Aegypt they were but 70. Exo. 1. increased in 216. yeares vnto 603550.
but by the mightie hand of God :: Manie are held guiltie of sinne and are iustly punished for the fact of one or few either because they coÌ„sented or concealed or neglected to punish the offenders or els they suffer temporal affliction for their warning to abhorre sinne for increase of their merite â— Aug. q. 8. 9. in Iosue :: Hiâ—l fel into this curse for reparing Iericho 3. Reg. 16. v. 34. :: So God tempered his punishment that but few were slaine and afterwards gaue the towne to the Israelites without losse of any of their men :: Prayer wil not auaile til iustice be first donne :: Deceiptes â— stratagemes are lawful in iust warre but not falshood nor breach of promise â— Aug. q. 10. 〈◊〉 Iosue :: These fiue thousaÌ„d were of the thirtie thousand which were first sent v. 3. The other 25000 ioyned with Iosues troupe entered into the citie :: Not one fitte to beare armes was left :: He life his shield vpon a long pike or lance that it might be sene fitte of Deut. 27. :: Al superiors may blesse their subiectes Princes their people and parentes their children :: In such a case they ought to haue consulted God to wirte the high Priest putting on the Ephod Rationale should haue prayed at the dore of the tabernacle where our Lord appointed to speake vnto him Exo. 29 v. 42 It was also ordained Num. 27. v. 21. that Eleazar should coÌ„sult our Lord when anie thing was to be donne by Iosue which omittiÌ„g to do they were deceiued by these Gabaonites :: In these Gabaonites of Chanaans race was fulfilled Noes prophecie Geu 9. that Chanaan should be a seruant to his brethren :: Iosue did thinke if the moone moued the sunne also must necessarily moue so he obtained the stay of both :: Til after the time this booke was written :: God condescending to worke so great a miracle at the instance of his seruant :: God so disposed that they should not coÌ„quer al in one yeare lest the land had benne brought into a vvildernes and beastes increased against them Exod. 23. v. 29 Morally it signifieth that the children of God must be exercised in tribulations and mortification lest vices grow in them Procop. in Exod. :: These warres coÌ„tinued nere seuen yeares as appeareth chap. 14. v. 10. :: For their enormious sinnes God left them in their owne reprobate sense not imposing necessitie of sinning but permitting them to indurate their owne hartes See An not Exod. 7. :: Hence forth they had not general warres but diuers tribes had particular as appeareth chap. 15. c. Num. 21. Deut. 3. :: Moyses slew two kinges Iosue thirtie one The third part PartitioÌ„ of the land among nine tribes a half :: These partes are designed though not yet conquered :: This part the Amorreites had taken and possessed otherwise the Israelits were prohibited to take anie thiÌ„g from the Ammonites Deut 2. :: The Leuites hauing their portions in other maner yet there were twelue tribes to receiue portioÌ„s by reason that Iacob adopted Iosephs two sonnes Gen. 48. :: After the viewing of the land Num. 1â— the Israelites remained in the desert 38. yeares so they were nere seuen yeares in warres :: Gods promise is euer sure on his part but because it is conditional if we serue him sincerly oâ—â— wil being fâ—ee he saith â—f perhaps our lord be vvith me :: Onlie the countrie of Hebron was geuen to Caleb for the citie it self and suburbes belonged to the Priestes chap. 21â— v. 11. c See beâ—ore Chap. 11. v. 23. :: Though it was prohibited that the nephew should marie his â—unt yet the vncle was not expresly forbid to marie his neece by Moyses law Leuit. 18. And albeit there is the same degree of consanguinitie yet not the same incoÌ„uenience by reason the same person remaineth subiect that was inferior before mariage Because ordinarily the south part of the world is more drie and barren then other partes a barren place is called a south land in respect of more settile ground :: The Iebuseites kept a strong castle in Ierusalem til king Dauid tooke it from them 2. Reg. 5. :: Ruben for the sinne of incest losing the priuelegies of birth-right Gen. 49 Priesthood was geuen to Leui the kingdome to Iuda and duble portioÌ„ to Ioseph Paraphr Chald. :: The land or territorie of Taphua fallig to the lotte of Manasses yet Taphua that is the citie it selfe was the childrens of Ephraim :: The Chananeite remained in the Land of Manasses for a time :: Not equal buâ— proportionable partes were assigned for so it was commanded Num. 26. v. 54. To the greater number to geue a greater portion and to the fewer a lesse :: After the portions were appointed by mens industrie discretion God confirmed the same by lotte to take away al occasioÌ„ of discontentment :: Of modestie Iosue would not assigne to him self anie place but the whole people freely granted his request :: At first entering it sufficed to allege in general his innocencie but after he must be tried in particular :: God gaue al the Land in due time but not al at once for the causes expressed Exo. 23. v. 29. Deut. 7. v. 22. The fourth part Two tribes a halfe returne to their possessions Iosues godly admonitions his and Eleazars death :: It perteineth to al magistrates and other superiors to admonish their subiectes of their dutie towardes God before al other thinges :: Al superiorâ— may impert blessing to their subiectes :: So it behoueth al the seruantes of God to see in time that no schisme be made and therfore orderly to inquire of euerie show of euil 1. Thes 5. :: Sinnes past are imputed to such as fal againe as a grauating their new sinnes by reason of more ingratitude :: As before chap. 7. so if these had bene culpable al Israel might feare to be punished except iustice were donne vpon the offenders chap. 7. :: In the law of Moyses was one onlie altar for sacrifice for the whole people of God to auoide schisme and idolatrie Now in the Church being in al nations are manie altares but one onlie Sacrifice prefigured by al the former as S. Augustin teacheth li 17. c. 20 de â—iuit S. â—â—o Se◠◠〈◊〉 Pâ—ssione :: God fought for the Isiachtes three maâ— of wayes sometimes alone they not fighting at al as when the Aegyptians were drowned in the read sea sometimes they doing his coÌ„mandmentes he apparently assisted them as in the siege of Iericho the walles miraculously fel downe c. 6 haile stones killed their enimies chap. 10. but most times inuâ—sibly as wel by geuing them courege as by striking their enimies with terrour And al these wayes God also fighteth for his seruantes in spiritual warres against the diuel the flesh the world :: The Israelites descended also of Nachor by Rebecca his sonnes daughter the wife of Isaac
the people presumed more to do that semed to them selues right or good though it was nought which afterwardes the kinges more restrained and punished The historie of Ruth is regestred in holie Scripture for the genealogie of Dauid and especially of our Sauiour Christ Iudic. 12. :: Noemi perswaded not to idolatre but in sinuated that if Ruth would not returne to her countrie she must also leaue the false goddes And so she answered that she would serue the same true God of Israel :: She had a husband and two sonnes and sufficient prouision but now was bereued of them al. :: The Church vseth this salutation in the holie sacrifice and other diuine office :: Booz doubted not but reward was due to good workes :: Yea a ful reward answeâ—able to Ruâ—h pietie Vvhich must be spiritual and eternal :: The euent shewed that Noemi was inspired by God to geue such direction to Ruth to foretel what Booz would doe :: It was very coÌ„mendable that she loued her first husband and mother in law but more vertue infleing occasion of sinne with young men and seeking to marie according to the law of God with her former husbands kinsman Deut. 25. :: Booz calleth his kinsman brother as Abraham called Lot his brother Gen. 13. being his Nephevv :: See Deut. 25. noting here withal that the penaltie was lesse whch an other kinsman vndertaking the mariage the woman was preueÌ„ted from complayning before the iudge :: Here appeareth the final cause of writting this historie to shew the Genealogie of King Dauid from Iudas the Patriarch of whom Christ should descend so prophecied Gen. 49. and shewed to be performed Mat. 1. qqÌ„ in 1. Reg. c. 1. These histories are also expounded mystically by the ancient Fathers Prologâ— in 1. Reg. li. 17. c. 4. ciuit Ep. ad Paulin. The general contents of al the bookes of Kinges Para lippomenon Samuel writ the first part but vncertaine who writ the rest CoÌ„tents of the first booke diuided into foure partes These bookes are read at Mattins from the feast of the B Trinitie vntil the first sundaie of August The first part Of the gouernments of Heli and Samuel and of changing the state into a kingdome :: This childe being of the tribe of Leui though not of Aarons stock was lawfully vowed to the seruice of the tabernacle by his parentes during his childhood but coming to yeares of discretion he was at his owne electioÌ„ to continew or to depart If he had bene of anie other tribe he must haue bene redemed Leuit. 27. The Canticle at Laudes on wenesday :: Leaue of to praise idoles as ye haue accustomed to doe :: The Church of Gentiles :: The Synagogue of the Iewes S. Aug. li. 17. c. 4. ciniâ— :: Neither Dauid noâ— Salomon much lâ—ssâ— anâ—â— other King possened or â—udged the endes of the taâ—th but â—â—â—â—ts enheritance reacheth to the endes of the earth Psal 2. v. 18. :: Sinnes directly against God and that hinder his seruice are more hardly remitted but none at al aâ—e irremissible before death because during life euerie one may truly repent if he wil and to al true peniteÌ„tes God promisseth remission of sinnes Ezech. 33. :: Gods determination to punish tooke not away their freewil but for their obstinacie he leift them to themselues without his grace and so iustly punished them See S. Aug. li. 5. cont Iulian. c. 3. :: This was fulfilled as in the figure in Samuel not wholly for priesthood stil remained in the line of Aaron as appeareth in Achias Abiathar Sadoc ch 14. 22. 2 Reg. 8. but perfectly in Christ 1. Reg. c. 2. :: Rare thinges are called precious and so the gift of prophecie is here termed which was then granted to few :: This vision happened early in the morning before the time of dressing the lampes when some were put out and others light :: Their confidence of helpe from God by presence of the arke was good and commendable but their sinnes deserued to be punished :: This zele of religion in Heli towards the arke is a great signe that he died in good state though he was temporally punished for not correcting his sonnes :: So sowne as Christs Gospel or Testament came among the Gentiles al false goddes idolatry fel downe S. Beda qq in 1. Reg. c. 3. :: The arke being a holie thing as Reliques are was terrible to their false god the diuel so the Reliques of S. Babilas ouerthrew the false god Apollo as â— Chrysoâ—â— testifieth at large li. cont Gentiles 〈◊〉 5. :: Obstinate sinners doe harden their owne hartes not God but by suffering them so to do â—ee Aâ—not â—â—â—d 7. :: As the arke was terrible to the infideles chap. 5. so also to those that beleued right but vsed it not reuerently :: These men knowing that the presence of the arke was good for them though the Bethsamites had benne punished for their irreuerence towardes it feared not to receiue and kepe it :: That is 〈…〉 say the Phili 〈…〉 who were 〈…〉 oâ— the seuen nations of Chanaan which God commâ—nded his people to destroy 〈…〉 the Amorrheites :: Heli his sonnes gâ—ieuously offending in then office before chap 2. and now Samuels sonnes also peruerting iudgemâ—t gaue occasion to the people to demand a lâ—ng to iudge their temporal causes rightly not declining to wrong for bribes :: Misphat signifieth maner fashion or proceding :: God alwaies heareth those that truly repent for their sinnes but doth not alwayes deliuer them from afflictions which are due for offences or profitable for probation and merite of his children â—â—od 19. Deut. 17. Iudiâ— 2. v. 16. Vvhy the peoples demand to haue a king is disliked Kinges sometimes oppresse their subiectes by Gods sufferance but vniustly â— Cyp. li. 3. ep 9. siue 65. â— Hierâ— in Osee 8. â— Greg. li. 4. c. 2. in 1. Reg. 8. Kinges haue prerogatiues aboue but not contâ—aric to the lawes Euil princes may be deposed by God the Church but not by the people only Concil Lateran c. 3. de heret Pointes obserued in the constitution and deposition of King Saul 1. 2. 3. 4. 5. 6. 7. 8. The second part The election annointing gouernement of King Saul :: One that by diuine inspiration foreseeth thinges too come :: Oppression of innocentes crieth to heaven :: â— Gregorie here noteth that such as are placed in height of gouernement are annointed with oyle which signifieth mercie light and cuâ—ing of others :: But the litle vessel foreshewed that Saul not perseuering in grace should be deposed from his kingdom li. 4 c. 5. in 1. Reg. 10. :: Samuel enioynetâ— obedience to Saul to trie his humilitie S. Greg. li. 4 c. 5. in 1 Reg 10. :: God gaue him peculiar grace for executing the office of a king :: By and by also the gift of prophecie :: Then superious :: By lotte the people were assured that the election was of God
1. Paâ— 25 :: By their weping they testified that the new temple was not so excellent as the former And therfore Aggâ—u prophetie c. 2. can not be vnderstood of this temple but of the Church of Christ â— Aug li. 18. ciâ—it â— 45. :: Schismatikes and Here-tikes may not be admitteâ— to communicate in sacrifice with Catholiques :: God geuing corege to his seruantes stricke their enemies with terrour and so made them cease from hinderuig his worke as they before intended :: The hart of the king is in the hand of our Lord. Prouerb 21. The second part Esdras instructeth the people :: Esdras came with the fâ—â—â—â— from Babylon 〈◊〉 â—sd 12 â—â—ut returned thither and now ascended the second time â—o Ierusalem :: This great number which by Esdras perswasion came from Babylon signified the greatfiuict of soules conuerted from sinne by the exhortation of holie preachers S. Beaa li. 2. in Esara c. 10. :: It suffice not to part from Babylon that is from sinne but we must also doe workes of satisfaction and therfore Esdras here proclamed an extraordinarie fast to those that were come from captiuitie :: Malachias the Prophet complaineth also of this fault c. 2. v. 11. threatning Gods punishment both to superiors and subiectes for not correcting it ◠〈◊〉 :: In respect oâ— their greatiniquities Esdias presumeth not to aske the conseruation of the whole people but some reliques or â—â—raÌ„ lest part as it were a little post or a naile of a whole house towards the reedifying therof â—Esdras being extraordinarily sent by God to correct the people repayreth to the high Priests sonne by his authoritie calleth the people together and so procedeth to make reformation â—o S. Paus conferred with other Apostles Gal. 2 :: Their â—inne was punished by ouer much rayne v. 13. And so affliction gaue them more feeling of their faultes :: Amongst other inconueniences of vnlawful mariages one is that children are borne illegitimate Duble title of this booke The coÌ„tentes S. Ierom. Epist ad Paulin. Diuided into three partes The first part Nehemias his coÌ„miseration of his countrie :: Nehemias by his legacie being sent from a king by his name which signifieth comforter from our Lord and by his building againe the walles of Ierusalem prefigured our Sauiour who was sent from God the Father himselfe being the comforter of mankind and the sendâ—â— of an other comforter the Holie Ghost to remaine with his Church S. Beda prolog in Nehemiam :: Infideles Heretikes are greued that others endeuoure to repayre the ruines of the Church in any countrie :: Gods hand was clearly shewed in the effect of obtaining the kings fauourable letters The second part How the citie was repayred with walles people :: Finishing the gate they dedicated it to Gods seruice being for defence of his holie citie and so sanctified it :: It was Gods prouidence that the enemies mocking at the reparation of Ierusalem did not so furiously resist til the worke was performed so sometimes heretikes scoffe at the endeâ—â—â—â—â—â— of poore priestes laboring to restore Catholique religion but whether they scoffe or rage Gods holie worke procedeth and prospereth :: S Beda in his time lamented that some spiritual Superiors neglected to feede their flock either spiritually or temporally and yet exacted temporal reuenewes and oppressed the poore people li 3. c. 21. in â—sd How much more may we with him wish an other Nehemias that is a comforter from our Lord to correct this fault to releeue poore Catholiques distressed A right propertie of a true pastor to do that good which he preacheth to others S. Beda ibidem :: A good conscience hath great confidence in God and iustly hopeth for reward :: VVhen heretikes other aduersaries of the Church finde them selues not able to suppresse Catholiques they offer conditions of peace and libertie to al so when protestaÌ„tes beganne where they are weake they would haue none persecuted for anie opinions in religion but where they are stroÌ„g they hardly grant toleration to Catholiques :: Three special defences of a citie are the strength of walles shutâ—ing and opening the gates in due time diligeÌ„t watchmen so to the custodie of faithful soules three thinges are necessarie the grace of God due regard of the outward â—enses and continual watch against out inuisible enemies S. Ierom here noteth wheÌ„ce he receiued eech part of this booke which is al Canonical Scripture being al alike so declared by the Church :: The people requested Esdras to bring the booke of the law and he brought it neither is there anie mention that he writte the whole law out of his memorie or by miracle which maketh it probable that al copies were not burned or lost but some reserued by Ieremias Eze chiel Daniel Aggeus Zacha rias or by him selfe or others out of which he collected one intire volume correcting faultes committed by scribes adding some thinges for explication sake supplement of the histories and that either by tradition oâ— reuelation :: Athersatha priuâ—â—egâ—â— by reason of his fauour with king Artaxerxes Chap. 2. 1. Esd 2. :: True repentance requireth wâ—â—kes of penance especially the renâ—ouâ—â—g of occasions of sinne as seperation from euil con panie abandoning of euil cogitations and of much wordly pleasure :: Changing of names importeth â—ome beneficial mysterie Gen. â—7 :: Free wil in sinners Num 14. :: In al leagues couenantes of peace those articles are specially mentioned wherin breach hath bene made in former times :: Because Ierusalem was most impugned by enimies fewe were willing to dwel there :: yet many valient men of the tribes of Iuda Beniamin and Leui offered them selues of other tribes the tenth part were chosen by lottes wherby is gathered that many of the tenne tribes returned also into Chanaan though the holie Scripture doth not so expresly record what became of them as of the other tenne tribes because Ierusalem pertained to the lote of Beniamin Iuda was the Kinglie tribe and Leui the Priestlie S. Beda lib. 3. cap. 31 in Esdr Esdras went againe to babylon and obtayning a fauorable commission of the King brought manie with him into Ierusalem â— â—â—aâ— 7. :: The genealogie oâ—â—â—gn Pâ—â—â—â—â—s 〈◊〉 Iosue to leddoa otherwise called Iaddus :: As others gaue tithes to the Leuites so they gaue to Priestes Num. 18. â— 21. 28. The third part Correction of faultes Deut. 23. Num. 22. :: This Tobias was an Ammo nite a persecuter c. 14. to whom Eliasib being akine by reason of vnlawful mariages ioyned felowshipe with him for wicked lucre which therfore Nehemias corrected prefiguring therin ouâ— Sauiours zele who threw byers and sellers out of the temple Mat. 21. And these persecuters prefigured heretikes in their wordes and actes as venerable Beda expoundeth li 〈◊〉 Esd c. 19. :: A iust man that hath merited by good workes may pray with great confidence for reward THE THIRD AND FOVRTH BOOKES OF ESDRAS
WITH THE PRAYER OF MANASSES folow after the MACHABEES Heretikes denie some scriptures because they coÌ„uince their errors Lib. de Praedest Sanct. c. 14. The Churches canon of more authority theÌ„ the Iewes A canon is an infallible rule of direction The Gospel is knowne by the Church Bookes doubted of beiore the Churches definition are not doubtful after Praefat. in Iudith De viris illustrib verbo â—acobus Other testimonies that this Booke is canonical chap. 1â— Toma 4. 〈◊〉 in â— Reg. 10. It was written in Chaldee The coÌ„tentes Diuided into three partes This booke is read at Mattins the third weke of September The first part Tobias his holie maner of life :: Not absolutly al but very manie for some of the same tribe and kinred did also feare God c. â— v. 2. :: Al the people of the tenne tribes did not serue Ieroboams golden calues but some feared God consequently refrayned from euil Prou. 3. at least from idolatrie Amos. 8. v. 10. :: True zele is not hindred from workes of mercie by feare of death because perfect charitie casteth out feare I Ioan 4. :: Both elder and yonger sorte of his kinred derided him not his proper parentes for he was depriued of father and mother when he was a child as it semeth c. 1. v. 4. :: In a prouince of the Medes wherof Rages was the head citie for when they came where Raguel dwelt Tobias stayed there and the Angel went to the citie of Rages where Gabelus dwelt c. 9. As one may say such a one dwelleth in Rome that dwelleth in anie part of Romania in Yorck Lincolne or Mum moth that dwelleth in one of those shires :: Asmodâ—os signifying Destroyer is a captaine or king of those diuels which specially destroy soules by the sinnes of the flesh afterward tormenteth both soules and bodies for the same sinnes :: Act. 10. An Angel shewed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels other Sainctes :: As Moyses to the people Deut. 33. and Dauid to Salomon 3. Reg. 2. So Tobias gaue holie admonitions to his sonne in al fourtene noted in the inner margin 1 2 3 :: The same doctrine of good workes and reward is taught Daniel 4. v. 24. 4 5 6 7 :: A notable rule agreable to the law of nature 8 :: VVorkes of mercie exteÌ„d also to the dead 9 10. 11 12 :: It perteyneth to good men amongst other thinges to geue notice and to dispose of their temporal goodes by their last wil. 13 14 The second part The iourney and affayres of yong Tobias assisted by the Angel Raphael :: The Angel Raphael appearing in forme of a man prefigured our Sauiour who indede became a verie man S. Beda :: Raphael signifying medâ—â—inâ— of God â— Greg. ho. 34 calleth himselfe Azarias whose shape and viâ—a â—e he tooke vpon him which name also signifieth the helpe of God :: S. Paul also calleth flesh of fish 1. Cor. 15. and Plinie lib. 9. c. 15. * and liuer v. 19. :: Diuels who exalted them selues as equal with God aâ—e iustly made subiect to corporal creatures God coÌ„curring with natural causes whose good pleasure is sometimes to vse instrumeÌ„ts naturally vnapt as when Christ gaue sight to the blinde by putting clay on his eyes Ioan. 9. sometimes more apt as when he fed manie with few loaues Ioan. 6. So the Angel by Gods appointment vsed this meanes to expel the diuel :: Into the place where good soules rested none then hauing accesse into heauen See Annotations â—en 37. * and hart v. 8. :: The second night he asked and obtayned this grace for he knew not his wife vntil the fourth night v. 22. :: A iust man sayth S. Ambrose lib 3. Off. c. 14. feared other mens harmes and would rather his daughter should not be maried then others should be in danger preferring honestie before profite :: See chap. 6. v. â— Mystically it signified Christs passion whereby the diuel was expelled out of mens hartes S. Aug ser 28. de Sanctis Prosper li. de promiss p. 2. c. 39. :: In the one familie there were no more children but one sonne in the other one onlie daughter :: The Angel went to the citie iâ— selfe called Rages Tobias remaining in the ter â—iâ—orie or prouince therof wâ—â— Raâ—â—eâ— which place is also called Rages c. v 7. :: Such of the Iewes as beleue in Christ hartely lament that he â—aâ—â—eth so loÌ„g from their nation Some more assuredly with old Tobias others more doubtfully with his wife expect his returne S. Beda â—n Tobiam Euen so the remnant of Catholiques in countries fallen to heresie haue great sadnes and continual sorovv in their hart Rom. 9. vvishing with what temporal losse soeuer the saluation of their brethren kinsmen and countriemen some hoping more confidently and comforting others that Christ wil againe illuminate our whole nation as sight was restored to old Tobias Instructions to maried persons out of the example of Tobias and Saras Mariage Ephes 5. Mat. 19. True Mariage alwayes a holie contract Now a Sacrament Proper instructions for man and wife part 2 de Matrim q. 22. 23. Three necessarie pointes in Matrimonie Exod. 34. Deu. 7. Leuit. 18. Nu. 36. v. 7. Tenne godly Rites obserued in the Mariage of Tobias and Sara 1. 2. 35 4. 5. * Apud Munstâ—rum Gen. 29. v. 27. Iudic. 14. v. 17. 6. 7. 8. 9. 10. :: It nothing disgraceth the sacred historie that a smal matter being also true is recorded with the rest As not one letter nor one title of the lavv may be omitted Mat. 5 S. Beâ—â— also expoundeth it mystically of Gods preachers S. Ierom. doth the like in Isaiae 56 and S Augustin li 22. c 56. câ—â—t Faustum Manich. :: God vsed this gal of a fish in curing Tobias eyes in like sorte as the liuer in driuing away the diuel c. 6. v. 8. * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 :: Gratful Tobias recounteth seuen benefites receiued by the companion of his iourney that they haue receiued not manie but al good things by him :: Fasting and almes are as two wingues with which prayer flyeth into heauen :: O how swete or excellent a thing is it saith S. Augustin ser 3. de Natiuit when Angeles guardianes of our life offer our vowes or resolution to flee vices and embrace vertues before the sight of Gods Maiesty Offices of Angels towardes men Readic to helpe al. Offer mens prayers and good workes Ayde the godlie Exhort to good Instruct Expel euil spirites Deliuer from euils and dangers Procure temporal commodities for the soules good Proue the good by tribâ—lations Comforte the patient and aâ— vertuous Angeles guardians haue special care of soules committed to their charge The third part
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
ment only of those that persist impenitent and obstinate The fourt part The prayses of Iudith who with al the people praise God :: Iudith was a special figure of the B. Virgine Marie to whom these praises perteyne in more eminent sorte then to anic other creature S. 〈◊〉 bertâ—s Carneteâ—sis :: S. Ephreâ—â— ser de 2. A â—â—ontu citeth this place as holie scripture so testifying this booke to be canonicaâ— :: Such giantes as were before Noes floud Gen. 6. :: Nor such as were after Num. 1â— Deut. â— :: Euerlasting torments of fire wormes perteyne to the damned bodies S. Aug. li. 21. c. 4. ets â—â—uit and greater paines to the damned soules especially the losse of Gods vision :: In the Greke â— 11. Manie deâ—red her to mariage :: Liuing in al 105. yeares she was widow about sixtie nine for when she slew Holofernes she was about fourtie yeares old ch 10. v. 18 and her husband was then dead three yeares and a halfe before â—h 8. v. 4. Iudith an example of holie widowhood Manie incitementes concurring to the contrarie made her widowhood more excellent Deu. 25. v 5. Ruth 3. v. 12. widowhood an Euangelical counsell Melite S. Atha S. Greg. Nazian Origen apud Euseb lib 6. c. 25. hist This whole booke is canonical The contentes VVritten by Mardocheus Diuided into â—â—ure partes This booke is read at mattins the last weeke of September The first part beginneth in the 11. ch A B :: Modestie and temperance amongst heathen people condemneth Christianes that vrge men to drinke immoderatly and so cause them to be drunke S. Au. Ser. 231. â—32 de tempore The end of immoderate feasting is commonly browling Here the king became furious and the queene was diuorsed from him :: Brentius approueth the sentence of this parasice but Iosephus li. 11 c 6. Macrobius li 7. c. 1. Saturn S. Ierom ad Rustic and S. Ambrose l. de â—â—hâ— c. 14 iudge the queenes refusal lawful and agreable to the Persians lawes which prohibited maried weâ—â— to come in sight of other men in great assemblies neither had the king iust cause to break that law for pleasing his phansie in his drunken humour v. 10. Luther also wresteth this example in fanoure of adulterie par 2. de diuortio folio 177. Editionis â—â—itenber 〈◊〉 1553. 4 Reg. 24. :: Deut. â— v. 3. Israelites are forbid to marie with Gentiles yet when there was no danger to be peruerted and great hope of good Esther by Mardocheus counsel consented to marie king Assuerus though otherwise she detested the bed of the incircumcised and of euerie stranger â—h 14. v. 15. K. Dauid also maried the kings daughter of Gessuâ— 2. Reg. 3. v. 3. :: Mardocheus hearing suspicious wordes and obseruing their actions sawe that they intended euel and informed the King wherby their â—â—eson was disouered Rab. â—alom Iosep * C ch 12. v. 1. D :: Aman exacted such honour as heathen people gaue to their lesse goddes which was also idolatrie for Mardocheus was willing to giue him ciuiâ— honour euen to kisse the steppes of his feete but feared and refused â—o geue Godlie honour to him ch 13. v. 13. 14. S. Thâ— 2. 2. q. 84. a. 1. :: Such is the preposterous â—nrie of rancour to appoint the day of executing his malice before he had got the kings decree The second part The Iewes danger to be massacred * E ch 13. v. 1. :: The letter at large is in the seuen first verses of the 13 ch of which this is the summe F The third part The deliuerie of the Iewes from danger :: The first and best remedie in distresse is to do workes of penance for sinnes coÌ„mitted 1. Cor. 11. 〈…〉 :: Great confidence in Gods helpe when mans helpe fayleth and in dede this meanes by mouing the kings haâ—t to grant Esthers petition was Gods special worke * G ch 1. v. 1. H * I ch 15. v. 4. K :: This prudence in delaying to propose her petition increased the kings desire to know it moued him to promise more assuredly so bond him the more to accomplish it :: Gods eye which neuer slepeth saw whath Aman intended and for execution of his owne diuiue iustice vsed this meanes bâ—y subtracting slepe that time from the king and inspiring his mind to heare the histories read and to reward good seruice donne Ioseph :: Ambicious men are most bâ—â—nde in conceite of their owne deserts and fortunes :: Either they had read Gods promise to the Iewes Gen 13 15. c. or coniectured this by humaine prudence :: After three-dayes fast of al the Iewes with prayers and other workes of penance Esther asked and obtained the saftie of the whole people more precious to her then halfe of the kingdom :: Horrour of a guiltie conscience is commonly the first torment of a sinner S. Chrissocons 4. de Lagaro :: VVhat litle trust in false freindshipe when bad men once fal into disgrace :: Such honour is due to kinges yea though they be Infideles because they haue terrestrial maiestie and authoritie from God And the contrarie opinion and behauiour of heretikes vvhich despice Dominion and blaspheme Maiestie is condemned by S. Iude in his Epistle v. 8. * Lch. 16. v. 1. M :: VVhere no more danger remaineth remission of iniuries is more commendable then reuenge but where malice continueth and new danger may probably ensue iustice is necessarie and afterwards peace may be made more securely S. Bernad ser 2. dâ— verb. Apost :: In the â—iâ—a slaughter Amans tenne sonnes were slayne and afterwards also hanged v. 14. The fourth parth Other thinges folowing their deliuerie from danger :: The Iewes in Susan kept the fiftenth day holie v. 18 those that dwelt in other places kept the fourtenth day :: A feast instituted by Mardocheus was accepted and obserued by al the Iewes as a constitution agreable and not contratie to the law Deut. 4. v. 2 12. v. 32. Psal 76. Great and maruelous changes by the power of God D. Tho. prologo in Epist Canonic Esther a figure of our B ladie And of the Church :: S. Ierome here aduertiseth the reader that he found al hitherto in the Hebrew And the parcels which folow only in the Septuaginta Greke Edition which either they translated out of the Hebrew or added by inspiration of the Holie Ghost * The Greke of the 72. Interpreters A :: Except the 72. The first part The presage and occasion of Esthers aduancement and Amans persecuting the Iewes :: Mardocheus had this dreame before Amans aduancement or his owne and the peoples danger 4. Reg. 24. :: Mardocheus was a good dragon and Aman a bad one :: Esther by her fountaine of teares and humble supplication quenched a great flame of Gentiles against the Iewes ch 10. * B chap. 1. v. 1. C :: Here it appeareth that Aman was a fauourer of traitors of perhaps of the same conspiracie * D ch 3.
v. â— * ch 3. v. 3. E :: Great hurt to a king that is ruled much by one counseler Salomon teacheth that VVhere are manie counsellers cogitations are confirmed â—ron 15. v. 22. * F ch 3. v. 14. ch 4. v. 17. * Excepâ— the 72. G The Epistle on wenesday in the 1. weke of â—â—nâ— And in a votiue Masse against Paganes :: Idoles are nothing in the vvorld 1. Cor. 8. but baâ—e imaginations of men :: The Church vseth this prayer in the offertorie the 22. sunday after Pentecost as a parcel of holie Scripture Of herselfe nor for wordlie glorie she desired not to marie a heathen king but for the coÌ„mon good she maried him God dispensing with the law in this behalf See ch 2. G * H ch 13. v. 8. :: Vesâ—imâ—nta oratus not ornâ—â—â—s her playing wâ—ede :: A notable example for Noble wemen how to kepe their state remaine neuer theles humble in hart :: By this comparison of angels she ment that the king excelled al or most part of men * K ch 5. v. â— L :: At last this king saw his owne errour in beleuing one false counseller ouer much ch 1â— v. ◠〈◊〉 1â— v. 6. :: As Mardocheus suggested thâ— king confirmed the obseruation of a feast in memorie of Gods benefice and so both Iewes and Genâ—â—les kept it * M chap. 9. v. â— â— 18. c. 47. ciuit conc 2. de Lazar Rom. 9. Praesat 〈◊〉 Iob. Iob of the race of Esau VVhy God suffered him to be so afflicted The contentes according to the historie Iob an especial figure of Christ Prafâ—â— Moral documentes in this booke True logike Philosophie Hard and eaâ—ic thinges to be vnderstood are both profitable VVritten by Iob himself most part in verse Diuided into three partes This booke is read the two fâ—râ—â— wekes of September The first paâ—â— The change of Iobs prosperous sâ—aâ—â— into affliction 〈…〉 :: Diuels appeare not in Gods sight but sometime in presence of Angels which represent God S. Athan q. 8. ad Antiâ—câ—â—â— :: God doth not directly send euils bâ—t permitteth them to happen to his seruantes :: By this holie example ancient fathers condeme the senâ—â—es Stoikes who are neuer moued S. Aug. li. 1. c. 9. ciuit S. Paul also reproueth men vvithout affection Rom. 1. v. 31. Aswal Iob as other prophetes writ their owne actes and prayses Good workes are both Gods workes and mens workes Praefâ—â— in Iob. Iobs patience inuincible in â—l sortes of â—â—â—liction English Catholiques lose their goodes and children and are afflicted in bodie Great commendation to be good amongst the bad Philip. 2. Apoc. 2. â—â—ntie Sacrifice being of infinite vertue yet the valure in application is limited :: A man of plâ—ine 〈◊〉 true dealing mixed with meekâ—â—â— with out al guile is called a simple right man S. Greg. li. 1. Moral â— 2 â—â—â— :: His wife perswading him to desperation and blasphemie signified carnal cogitions which corrupt the soule inwardly as afflictions do affault the flesh outwardly S. Greg. li. 3. c. 24. :: Seuen dayes together euerie day and night some good part These visiters of Iob were in dede his freindes and professed true religion They erred in Iobs particular case li. 3. â— 24. And prefigured heretikes li. 5. â— 18. :: After so long â—â—leâ—ce at last â—â—b expresseth hiâ—â—Spandâ—â— so 〈…〉 des 〈…〉 great 〈…〉 〈…〉 the 〈…〉 〈…〉 ly 〈…〉 〈…〉 ud 〈…〉 o 〈…〉 〈◊〉 by God bu 〈…〉 to m 〈…〉 bein 〈…〉 〈…〉 nne euen from his conception and 〈◊〉 wishing that whatsoeuer concurred to his longer afflictions in this life and hâ—â—dâ—râ—â— his more spedie deliuerie from dangers and calamities had not bene for so he had benne sowner at â—est as Gods goodnes should dispose of him Al which was a lawful desire and no sinne at al. See 1. Pineda in c. 2. Iob. The second part Diuers discourses and disputes about the cause of Iobs afflictions The first constrct betwen Eliphaz and Iob. :: No innocent euer perished eternally but innocent Abel was slaine temporaly and innumerable others suffer calamities for their greater merite :: Heretikes pretend such obscure visions more to gette credite then to edifie others S. Greg. li. 5. c. 18. :: Iob easely granteth that man may not compare not contend with God ch 9. v. 1. Yet men may be innocent free from greuous sinnes :: This disputer hauing pretended an imaginarie vision from God 〈◊〉 Iob now he supposeth that neither God noâ— Angel noâ— other holie person wil patrâ—â—age his cause nor iudge of his case as he doth but that al wil condemne him of impatience follie enuie and other sinnes :: This proueth unporteth that a man must not thincke to passe his life without trauel but must get his bread vvith svveat of his brovves or suffer other calamities :: Gods goodnes deliuereth his seruantes the space of this laborious life :: And most especially in the houre of death S. Org. li. 6. c. 18. â—nuocation of Sainctes especially Angels in Iobs time li. 5. c. 30. :: A man of sincere conscience confesseth the sinnes wherof he is guiltie yet acknowledgeth not al wherwith others may vniustly charge him :: Sâ—ndâ—e wayes without water :: Iobs aduersaâ—ies preâ—â—med to teach him but because they erred in their applying of true assertions in his case which himself vnderstood and not they he acconted not their discourses for good doctrin The vse of Hyperbole in holie Scripture Treasure of satisfactorie workes in the Church Pardons do applie the suffering of some for the satisfaction of others :: A souldiar must be alwayes readie to indure trauel to be promptly obedient content to be beaten by his superior with out al resistance vpon paine of his life he is alwayes subiect to cares and to danger of death and therfore must euer be readie to dye * Seol :: Iust Iob supposing he was at the point of death prayed God to spare or cease to punish him more and to accept of that affliction which he had already suffered So the Church in behalf of soules departed in state of grace prayeth God to spare and cease from further punishing them and to geue them eternal rest :: The second confflict This second disputer charged Iob to be obâ—â—â—â—ate who in dedâ— was constant 〈◊〉 a true setled iudgement :: Euen thus heretikes imagine Catholikes to the ignorant and therfore fil their mouthes and bookes with thinges that are not denied and yet inserre much falshood sophistically applying one truth against an other being them selues ignoraÌ„t how to reconcile difficulties :: Iob here granteth that which was truly said by his aduersarie sheweth how he did wrong apliâ—â—rue doctrin against him and so stil defendeth his owne in nocencie and iust quarel :: Angeles moue the spheres of heauen :: Euen so S. Paul though he was not guiltie in conscience of anie crime yet he would not therin iustifie himself 1. Cor. 4. :: This is an assured true assertion that God afflicteth
him in that solemnitie But this voice of our Lord vpon vvaters is rather verified of our Blessed Sauiours owne preaching with g maiestie h thundering by his Apostles vpon i manie vvaters manie nations k in povvre of miracles l in magnificence preaching as hauing in dede powre not as the Sâ—râ—hes and Pharises Mat. 7. v. 29. m breaking cedars among innumerable others conuerting highest Potentates n of Libanus Emperoures kinges and greatest Princes of the world o as a calfe of Libanas so meekly submitting them selues to Christs yoke and spiritual obedience of his Church p Al which is done by Christ our Lord the beloved of God q as the sonne of vnicornes is most tenderly beloued by the parentes r This voice of our Lord diuiding the flame of fire the Holie Ghost proceding from the Father and the Sonne came vpon the Apostles as in diuided tongues of fire Å¿ wherwith the dâ—â—â—rt the Gentiles of the wide and wild world vvere shaken and moued t the desert of Cades some of the Iewes also compunct in hart with remorse of conscience hearing the voice of S. Peter and other Apostles v The same voice of our Lord preparing hartes inspiring the mindes of men with spede like hyndes and does to ascend the high hilles of free and perfect life in contemplatiue vertues vv So our Sauiour shal discouer the thicke vvoodes reueile the hidden Mysteries of the old Law by preaching Christian doctrine and vse of Christian Religion x in his holie Temple the Catholique Church wherin al true Christians shal glorifie God y making the great abundance of people who are like the sea vvhen it ouerflovveth the land to dwel in the same Church z Christ our Lord sitting ruling king ouer al foreuer a by his grace geuing streingth to his people to passe through the tentations of this life b and blesse the iust vvith eternal peace in heauen 〈…〉 Dauid rendereth thankes for his establishment in his kingdome The 8. key a The general name of Psalme common to this whole booke conteyning in al 150. is more particularelie appropriated to some which more specially were playde vpon musical instruments as on the Psalter Harpe c. Others are called Canticles which were most vsuallie songue with humaine voices So this called a Psalme of Canticle signifieth that voyces begane the musike and instruments were adioyned As contrariwise others are called Canticles of Psalmes where instruments begane and voices folowed b After manie great tribulations King Dauid prospering built an excellent house or palace 2. Reg. 5. v. 11. Paralip 14. v. 1. And at his first dwelling therein made this Psalme beginning himselfe to sing the same with voice other musitians ioyned with him in the praises of God and thankesgeuing for his benefites c Though God in himselfe is most high and neither nedeth nor can be exalted by men yet the royal prophet knew it vvas his dutie to sing thankes and praises to him d for his deliuerie from manie trubles and dangers e not suffering his enemies to be delighted in his ruine f conserued my bodie in health amoÌ„gst innumerable dangers g Preserued my soule from greater daÌ„gers of sinnes and so from hel h Ye that are iust and holie praise God for it from vvhom it cometh and not from your selues i confesse his mere goodnes vvithout your desertes k vvhen he is angrie l yet he meaneth vvel vnto vs. m The state of a iust mans life is often changed from sorovv to comforte and from comforte to sorovv n Though vve suppose our selues firmly established o yet God of his good vvil tovvardes vs sometimes geueth strength and corege p sometimes suffereth vs to our ovvne vveakenes q therfore we must stil crie and pray for Gods helpe r in manner here expressed of the like Å¿ finally in this my good state t I shal alvvayes confesse and praise thee How to pray in affliction The 7. key a Perteyning to the new Testament b especially to the iust trubled and almost distracted in mind in great affliction See v. 23. c How greuously soeuer I am afflicted yet I trust in thee d therfore I pray thus 〈◊〉 70. e I offer and resigne my selfe to thee f The first preceptis to lerne of our elders â—â—â— 23. g not suffered me to be shut vp h al my partes external and internal body and mind are trubled i My freindes dare not conuerse with me lest they incurre displeasure for my sake k Make thy â—â—â—ht so â—hine in my soule that I may vnderstand that is right l and through thy mercie deliuer me from the force of myne aduersaries m 〈…〉 ly â—â—hauing themselues â—â— if they had no superior neither in earth nor in heauen to whom they shal at last render account n and abusing their present powre and authoritie which they haue of God o As yet in this present life the reward of the iust is hidde p but shal be made manifest in sight of al men q In the meane time the iust is in great estimation in the secrete knowledge of God r title of honoure as we speake to a king your maiestie or to a noble man your Lordâ—hippe Å¿ in myn extreme affliction being almost distracted in my mind I said that in reason I would not haue sayd Holie Iob spake some thinges in such state of affliction ch 3. 42. t the prophet or other iust person exhorteth al the seruants of God v to constancie vv long animitie x and final perseuerance to the end The second poeâ—â—tential Psalme The 7. key a This Psalme sheweth how Dauid was brought to vnderstand his sinnes to confesse bewayle and obtaine remission of them b The first blessing of a sinner is the forgeuenes of his sinnes â—om 4. â— Pâ—â— 4. c by charitie which couereth themultitude of sinnes 1. Pet. 4. d Satisfaction beâ—â—g made e VVhen sinners repent sincerly without guile then God forgeueth without which cooperation nonâ— is iustified f because I acknowledged not my greuous sinnes I was stil sore afflicted “ Waxed as if they vvere old g though otherwise I ceased notto pray but without any fruict or good effect h thy diuine prouidence reducing me i by remorse of myn owne conscience which telleth me that I deserue al this affliction k therfore I do no longer disseÌ„ble with men nor am silent to thee but expresly acknowlege my sinnes l As I do now recal my selfe being stricken with Gods heauie hand so must euerie one that wil be purged from his sinnes and sanctified pray to thee when he is afflicted m Though calamities be meruelous great like to a diluge n yet they shal not opresse him that relieth vpon God o God speaketh promising by these tribulations to geue his seruants vnder standing and instruction p with perpetual protection q Be not therfore careles like to brute beastes but consideratiue of your actions r The Prophet or anie iust soul besecheth God to held this
praised her she returneth al the praise to him d Praying him to come and stil remaine vvith her e Acknovvleging him to be the only Sauiour of both old and nevv testament a The Synagogue prosecuteth her prayer desiring Christs Incarnation b Christ admonisheth vvordlie men not to molest those that serue him in contemplation other spiritual vertues c Angels and other Sainctes of the triumphant Church admire the beautie of the Câ—nâ—les conuerted which is also vnderstood of euerie holie soule ascending from this world into heauen And more singularly of the most glorious virgin mother of God f The Church of Gentiles reioyceth in the strong defence vvhervvith her Sauiour hath established her g Keepers of this vinyard vvere the Prophetes and Apostles and their Successors are stil the kepers therof h Christ shevveth that together vvith the pastors himself especially hath care of his Church alvvayes assisting the visible gouerners therof vvith his inuisible grace i The vvhole Church militant vvel contented yea desiring Christs Ascension into heauen for the good of al that here serue him prayeth him from thence to send abundance of his grace that vve may ascend the high mountaines of perfect charitie and zele of Gods honour that he vvil make our soules such hilles the garden of al vertues so voutsafe to dwel therin Amen d The Synagogue of the Iewes was corrupt vnder the tree of Christs Crosse when they cried Crucifie him Crucifie him And againe His bloud be vpon vs and vpon our children Againe VVe haue no King but Caesar c. e Christ againe sheweth his affection towards his Church of the Gentiles calling her his owne sister and the Synagogs sister promising and bestowing on her manie excellent benefites Both the auctor auctoritie of this booke were sometimes doubtful The same doubt is of Ecclesiasticus It is most probable that Philo a Iew writte this booke collecting manie sentences of Salomons Argum. lib. Reg. Fiue Sapiential bookes of the old testament Chap. 7. 8. 9. The Iewes denie these bookes to be Canonical Mat. 22. Exo. 3. They are iudged by very manie ancient fathers and afterwards defined by the Church to be Canonical Scriptures Et li. 17. c. 20. â—â—â—â— The contents Diuided into three patts The 1. part An admonition to loue and practise iustice 3. Reg. 3. Isa 56. 2. Par. 1â— :: Mortal sinnes are not only committed in dedes vvordes but also in though tes :: He that maliciously curseth sâ—uâ—sed of God â—al 5. v. 22. :: Be not cause of your owne eternal death by euil life :: Desperate death deliuereth not the wicked from calamities :: Neither are anâ—e damned vvhile they are in thâ—â— life :: But sinners not repenting being etâ—â—nal 〈…〉 them 〈…〉 〈…〉 be 〈…〉 and 〈…〉 be after death fal to these prophane thoughts and speaches of infidelitie :: Of infidelitie touching paine or reward after death procedeth the Epicures life :: Infidels are not content to liue in riote but doe also enuie and persecute the iust vvhose good examples vexe their mindes sturred therto by the diuel :: An euident prophecie of the Iewes malice persecuting our Sauiour Fulfilled by the chief Priestes Scribes and Ancientes recorded dy the Euangelists Mat. 27. v. 41. Mar 14. v. 53. Mat. 27. v. 43. :: vvant of beleuing diuine Mysteries namely the reward of the iust punishmeÌ„t of the wic ked is cause of dissolute life and of hatred against the good :: Temporal death of the iust is the way to eternal life vvhere damnation called here the tormeÌ„t of death shal not touch them :: For albelt Martyrs seme in the eyes of the vnwise to dye or to be extinguished they passe in dede into eternal and vnspeakeable glorie Chap. 5. v. 4 Mat. 13. v. 43. :: Al the iust shal approue Gods iudgmeÌ„t condemning the wicked :: Literally is vnderstood that the wiues of adulterers often become adultresses their children wicked Morally their sensualitie al their vvorkes are wholly corrupted * See S. Ierom. in Isa 56. v. 4. :: Chastitie of the bodie is a singular great vertue spiritual chastitie of true faith and religion is greatter and more generally commended as the roote and fundation of al vertues For vvithout faith it is vnpossible to please God :: VVhen soeuer the iust dieth it is profitable for him dying yong his immaculate life is more commendable then old age in the wicked v. 16. :: The damned shal be vvithout al excuse vtterly confounded in their owne consciences Gods prescience dâ—â—th not preiudice mans free wil. â—tl 17. â— 30. ciuit :: VVicked men in their false conceipt iudge the trauels of the iust to be vaine fructles :: Repentance of the damned is only for the losse paine whereinto they are fallen not of loue towards God or vertue nor of hate towards sinne therfore is fructles bringing no comforte nor helpe at al but euerlasting torment and anguish of mind Chap. 3. v. 2. Pro. â—0 v. 19. :: For the certaintie of thinges that shal be Prophetes do very often speake in the pretertence of thinges to come as if they vvere already past :: As the ioy of the blessed so contrariwise the miserie of the damned is meruelous great for euer vnchangeable Eccle. 9. v. 18. :: Al powre is from God therfore to be respected though the magistrates sometimes abuse their auctoritie Rom. 1â— v. 1. :: As euerie ones charge is more or lesse so his account is easier or har der and the punishment if he offend smaller or greater S. Gre. ho. 9. in Euang. :: VVisdom is attained by this gradation and so from first to last a resolute desire ioyneth faithful soules to God v. 21. The second part VVisdom procedeth from God and is procured by prayer :: The perfectest children are borne in the beginning of the tenth moneth :: Children in the mothers wombe are as in slepe :: Salomon whose sayinges are here recited praied for wisdom obtained it 3. Reg. 3. 3. Reg â— v. 9. :: God first gaue him grace to desire wisdom before al other thinges as he explicateth plainly cap. 8. v. 21. :: Salomon was a most excellent Philosopher :: Proper Epithetons of the spirite of wisdom :: See the Annotation Prouerb 1. v. 2. Heb. 1. v. 3. :: God the increated wisdom is infinite and wisdom created is also most excellent amongst Gods giftes 3. Reg. 3. Prou. â— :: This is also the speach of Salomon recited by the writer of this booke :: Of Salomons wisdom riches glorie renowmed fame not only the bookes of Kinges Paralipomenon but also our Sauiour doth witnes Mat. 6. 12. :: It is not certaine that Salomon hath immortal glorie but rather by immortalitie is here vnderstood that his glorious fame remaineth to the end of this world :: Neuertheles wisdom of her part geueth life and glorie euerlasting to al that perseuere to the end of this life :: It is
certaine that Salomon was sometime innocent and holie but was peruerted by wemen 3. Reg. 11. 3 Reg. 3. v 9. 12. :: Here againe it is euident that the Auctor reporteth Salomons speaches 1. Paral. 28. v. 5. 2. Par. 1. v. 9. :: VVisdom increated is with God yea is God him selfe Prou. 8. v. 22. :: VVisdom vvhich is geuen to men procedeth from God as a gift created :: Mans wisdom vvithout special wisdom from God is not sufficient to gouerne ourselues much lesse others The 3. part The excellent effectes of wisdom iustice :: Adam Gen. 1. v. 27. :: By this it is certaine that our first pareÌ„t Adam truly repented and had remission of his sinne Gen. 4. v. 8. Gen. 6. :: Noe. :: Abraham Gen. 19. :: Lot :: In al trees about Sodom there is only shew of fruite which when it is touched falleth into dust :: Lots wife an example of inconstancie :: Iacob Gen. 28. Gen. 37. :: Ioseph Gen. 41. :: Gods peculiar people Exo. 1. Exo. 3. Exo. 14. Exo. 12. Exo. 15. :: Moyses Exo. 16. Exo. 27. :: The Amalachites Exo. 17. Num 20. :: VVhen the Israelites wanted water God gaue them abundance out of rockes :: But turned the Aegyptians waters into blood :: After affliction the benefite of peace is more gratful :: Moyses was reiected when he iudged betwen his bretheren Exo. 2. :: 14. but was afterwards the deliuer of the whole people Act. 7. v. 45. Leuit. 26. v. 22. Iere. 8. v. 17. â— Aegyptians seruing beasts for goddes were plaged by frogges stuiphes flees and locustes :: God made no creature euil as the Manichees foolishly imagined neither is there any God but one who alone created al thinges :: From the land of Iurie called sacred because God was there tightly serued in the old testament and mans redemption vvas wrought there by Christ Exo. 23. Deut. 7. :: By custom malice became as it were natural after that nature was corrupted :: Gods powre being almightie is only limited by his vvil Rom. 1. v. 23. :: Serpents battes moles like beastes which seme not only super fluous in the world but also hurtful yet were estemed as goddes :: Knowing him to be the only true God by vvhom they saw their false goddes destroyed yet they did not serue him as God :: Gods most proper name is HE WHICH 1â— Exo. 3. v. 14. Rom. 1. Deut. 4. :: Seing no creature how excellent soeuer is or may be estemed a god it is more foolish to thinke an Image or statua or anie thing framed by mans handes can be God Isa 4. Iere. 10. God is the beginning of al thinges absolute and independing :: Great madnes to inuocate a wodden idol more base commonly more corruptible then the wood of a shippe :: As the Israelites went through the redsea :: The auctor prophetically alludeth to the wood of the Crosse on which our Sauiour redemed mankind :: From whole death procedeth mans iustification :: Inuention of Idols brought men to spiritual fornications corruption of maners :: This first idolatrie was only prâ—uâ—tly exercised by the father and his seruants at their masters coÌ„mandment by which occasion publique idolatrie came into the world wicked custom in time preuailing :: The name GOD in the proper signification can not be geuen to anie creature Manie enormious crimes procede from dolatrie :: Two sort es of periurie swearing by false goddes and swearing vntruthes Caluin falsly chargeth this booke vvith â—râ—or Gen. 31. Images of false goddes are rightly called idols Idolatrie begane by vvorshipping images of dead men vvith diuine honour Priuate idolatrie was before publique :: Of the diueâ—s sortes of idols and â—dolaters see our brife Annotion vpon the 113. Psal :: Idolaters hauing forsaken and forgot the onlie true God become as Atheists making their temporal gaine of false goddes :: And so waxing insolent contemte and persecute the seruants of God :: Some idolaters worshipped brute beastes for goddes as being better then sensles images but al are abominable :: The Aegyptians were plagued for their idolatrie :: And that by beastes because they worshipped beastes for goddes and by death of their first begotten for their crueltie against Gods people :: God punished his owne people as a father for their amendment :: The brasen serpent not by anie vertue inherent but as a signe of Gods fauoure vvas the meanes of curing the people Num. 21. :: VVith the plague of haile there vvas also fire mixed Exo. 9. v. 24. VVhich destroyed the profitable cattle :: But burnt not other beastes that plagued the Aegyptians :: Haile did not extinguish the fire by Gods povvre aboue nature :: See the miracles of Manna Annoe Exod 16. :: He speaketh againe of Manna :: The vaine imagination of the vvicked that himself shal be saued vvil faile him Exo. â— 10. :: Literally the 〈…〉 s â—â—â—â—a knes thâ—er dayes together Exo 10. v. 22. Morally they other gâ—nâ— les vvere in darknes vvithout faith in God til Christs Resurrection the third day :: A trubled conscience is a great torment :: This signified the conuersion of al nations to Christ :: The Church is called holie because it professeth holines and hath alwayes some holie men without the Church there is no sanctitie :: VVhen the Aegyptians drowned the Hebrews children Moyses was saued and reserued to guide the Israelites when the Aegyptians were drowned :: A prophecie of Christ comming into this world when there was temporal peace but extreme darkenes of â—gnorance :: An other example of difference in Gods punishing his people for their â—mendment and of the obstinate vnto their â—uine Exo 14. â— â—8 Num. 16. â— 46. Num 10 :: God foreseing the Aegyptians malice permitted them to persecute his people but was no way the cause nor auctor of their sinne Exo. 14. Exo. 16. :: The Amorrheites refused to grant them passage Num 21. v. 21. The Aegyptians brought them into seruitude Exo. 1. God changing the natural properties of elementes by them wrought iustice on sinners S. Greg. â—â— 35. in Euang. Exo. 9. v. 24. Exo. 16. v. 2â— Particular testimonies that this booke is holie Scripture It was written in Hebrew translated into Greke Difference betwen Ecclesiasticus and Ecclesiastes Panaretos The contents diuided into two partes By reason of a more perfect law the people of Israel were more renowmed then anie other nation in the world Deut. 4. :: Translations into other languages hardly expresse the seâ—se of the original tongue The 1. part Praises and preceptes of vvisdom :: Mans vvisdom is not able to comprehend the vvorkes of God :: Eternal glorie is the fruicte of the feare of our Lord not that this one vertue sufficeth but it is the beginning grounded in true faith and bringeth forth other vertues diuine giftes vvith the fruites of the Holie Ghost a ioyful crowne in the end Prou. 1. 9. :: Men drowned in
34. c Niniue exceeding glorious for antiquitie greatnes riches vvarlike prowese most large dominion vvas at last destroyed a Ierusalem vvithout proper merites preferred by Gods special grace before al other places sanctified adorned protected most singularly yet stil prouoked him to vvrath contemning his admonitions and persisting and multiplying sinnes can not but at last be seuerely punished Ezec â—â— Mich. â— * bring b About 40. yeares after Christs resurrection the most part of the Ievves persisting obstinate vvere brought to maruelous distresse and miseries vvhen Titus tooke destroyed Ierusalem which is also a figure of the destruction of this vvorld and of eternal punishment of the vvicked d Al nation shal inuocate one God in a chosen lippe or tongue in vnitie of fayth and vvith one shoulder of fortitude beare the yoke and burden of Christian life made svvete and light by Christs grace e Men of light conuersation contemners of Christ shal also be conuerted become graue greatly honour him Aggeus prophecied after the captiuitie of Christ and his Church S Ierom. Epist ad Paulin. a Zorobabel descending directly from the kinges of Iuda was now duke chiefe temporal gouerner of the Iewes by permission of Darius king of Persians c It behooueth without delay to set forward restauration of Gods seruice reductioÌ„ of soules from sinne amending of il maners because by foresâ—owing therof Gods honour is hindered and manie soules do eternally perish b In like sorte Iesus secceded in the office of high priest to Iosedec vvho vvas caried vvith others captiue into Babylon 1 Par. 6. v. 15. Deut. 28. Mich. â— d To incite the people to iust estimation of his preaching the prophet auoucheth that he is a messenger not coming of him self but sent by God a They beganne the new vvorke the 24. day of the sixt moneth b and the 21 of the 7 moneth the prophet had an other reuelation Heb. 12. c Iacob the Patriarch Gen. 49. prophecied that Christ should be the expectation of the Gentiles VVho is called the desired of al Nations because he vvas hertofore vvanting and alvvayes necessarie to al nations d That vvhich touched a holie thing vvas sanctified Leui. 6. v 18 but the thing so touched did not sanctifie other thinges so the people by touching the sacrifices vvere legally sanctified but not really and therfore their sacrifices were not gratful to God so long as they did not endeuour to build the temple as they ought to haue done Amos. 4. * sprâ—ng vp Al other kingdomes perishing the kingdom of Christ which is his Church is neuer destroyed Eccli â—â— The temple restored after the captiuitie vvas not so glorious as that which Salomon built But Christs Church of the nevv Testament in which he dvvelleth spiritually farre excelleth the material temple Zacharie begane to prophecie but two monethes after Aggeus S. Ierom. Epist ad Paulin. Mal. 3. Isa 21. Iere. 3. Ezec. 18. 20. Ose 14. Ioel 2. a VVhen God in the holie Scriptures sayth Conuert to me and I vvil conuert to you VVe are admonished that vve haue freewil And when vve ansvver Conuert vs o Lord to thee and vve shal be conuerted we confesse that Gods grace preuenteth vs. Conc. Trid. sess 6. c. 5. b That this was an Angel in the shape of a man is manifest v 11. c Seuentie yeares from the transmigration of Ioachin vvere complet in the first of Cytus Dan 9. Seuentie yeares were also complet from the destructioÌ„ of the temple in the second of Darius Histaspis and therfore the prophet novv prayeth God to inspire such as vvere able that they would build the temple againe Zach. 8 d From foure partes of the world to wite the Moabites Ammonites on the east of Iurie The Idumeans and Aegyptians on the south the Philisthims on the vveast the Assirians Chaldees on the North side had much molested the Ievves al vvhich vvere therfore plaged punished for the same * fabros a According to S Augustins rule in Psal 71. vvhen greater thinges are sayd then can be verified as the letter soundeth the same is literally to be vnderstood of the thing presigured And so this prophecie perteyneth to the Church of Christ rather then to the citie of Ierusalem b O ye Gentiles that remaine in confused Babylon of this world flee from it into the Church c And ye Iewes that haue feloship vvith Babylon leaue it and serue God sincerely a Literally this vision perteyned to the hiegh priest of thaâ— time b Vvhose fault is here taxed for that he admonished not the people to build the temple and to abstaine from marying vvemen of strange nations as 1. â—sd 8 9 10. c Angels are promised to assist the Prelates of the Church d Christ according to his manhâ—od is the seruant of God Of vvhó S Luke expoundeth this prophecie Luc. 1. â— 78. a Most Hebrevv Doctors some Christian expound this vision of the temple the old synagog but most others vnderstand it literally of Christ his Church b The candlesticke Metaphorically signifieth Christs Church c The lampe or light Christ d seuen lightes al the pastores of the Church e Tvvo oliues Enoch and Elias Apoc. 11. f VVhich vision vvas to be declared to Zorobabel for his consolation that he might knovv that God vvould protest his Church g Tvvo branches the diuine and humane natures of Christ a In this booke or roll of papers were writen the sinnes of the people and designed punishment b It appeared flying to signific that this decree of punishment came from heauen S. Chrysost ho. 27. ad popul c Excecation obduration fel vpon the Iewes for their auarice and periurie d Antichrist shal beginne his reigne vvhere Babylon vvas first built Gen. 11. a Foure Monarchies of the Chaldees the Medes and Persians the Grecians and the Romanes Dan. 2. b VVhen the prophet set the crovvne on the high priests head that he might withal signifie that it perteyned not him but as in figure of Christ he explicateth that God reueled this mysterie saying Behold a man vvho is also God called Orient that is Raising vp establishing the kingdom vvhich vvas promised to Dauid S. Iero. is bunc locum Luc. 1. r 78. a Because the temple vvas burned in the fift moneth Godolias slaine in the seuenth 4. Reg. 25. v. 8. 15 the Ievves fasted in those two monethes al the time of their captiuitie Isa 58. b VVhich fast vvas good but vnperfect wan ting vvorkes of mercie most especially required in fastes Isa 58 S. Greg. p. 3 past curae admonie 20. ho 16. in Euang. c And therfote the prophet admonisheth to fast from al sinnes Exo. 22. Isa 1. Iere. 5. a These benefites here prophecied are greater then euer vvere bestovved vpon the Ievves before Christ came therfore are rather to be vnderstood of the graces of the nevv testament Zach. 1. v. 14. b The tenne tribes vvere
Mat. 11. v. 20. Mar. 1. Luc. 1. 7. Psal 131. v. 17. b S. Iohn vvas first onceiued likevvise first bâ—rne and he first preaâ—hed and shortly after him our Sauiour came c Christ is the Angel of the testament because he made the Pact of peace betvven God and man d In the meane time God threatneth to punish al euen secrete sinnes e knovven â—o him though not to other vvitnesses Zach. 1. v. 3. f Paying of tithes is most strictly commanded Iob. 〈…〉 v. 14. Isa 5â— v. â— g Sinne of murmuring against God is great blasphe mie and not to lerable For vvhen they were punished by famine for defrauding the Leuites of tithes they blasphemously imputed it to God as though he had not such care of his owne people as he had of other nations vvhich had abundance of temporal goodes a In the day of iudgement it shal plainly appeare vvhat difference is betvven the iust and the wicked Zach. 3. v 8. 6. v. 11. Luc. 1. v. 78. Exo. 20. Dâ—ut 4. 5. 6. Mat 11 17. v 11. b The Septuagint for explication adde Thesbites And S. Ierom. in 17. Mat teacheth that Elias shal in dede come and restore al thinges c Christs first coming was in al mekenes not in terrour but his coming to iudge wil be dreadful And therfore the prophet here meaneth not S. Iohn Baptist but that Elias himself shal come before the great and dreadful day of our Lord. * vtter destructionâ— Prooemial questioÌ„s touching these bookes They are called Machabees of Iudas Machabeus Iudas had this surname for his streingth and valâ—â—e li. 1. c. 2. v. 64 65 66. Others also called Machabees li. 2. c. 6. 7. There be foure bookes VVritten by vncertaine auctors The tvvo last are not Canonical v. 24. Ievves Protestantes denie also these two first Their arguments * li. 1. c. 1. v. 1. 7. 11. 57. ch 4. v. 52. ch 6. v. 16. ch 8. v. 16. li. 2. ch 1. v. 19. ch 2. v. 25. ch 12. v. 43. ch 14 v. 41. ch 15. v. 39. Euseb li. 3. c. 25. hist S. Ierom de viru illustrib Ansvvers Approued by Councels And by Ancient Fathers The same contentes of both the bookes Foure principal partes The occasion of so extraordinarie disposition â—â— 2. c. 2. v. 24. The historie conteyneth tvvo partes An order how to reade these bookes Read first the preface li. 2. ch 2. v. 20. The first part of the historie The persecution of the Church by Antiochus B :: Other kings reigned before Alexander in Grece but he vvas the first that reigned in that great Monarchie erected by himselfe :: By deliuering his ring to Perdicca he gaue him auctoritie to distribute his kingdomes Iâ—sâ—nuâ— li. 12. â—â—urtius li. 10. * li. 2. c. 3. v. 1. :: Epiphanes Noble in reâ—owme D :: This Antiochus begane his reigne in the yeare 137. from Seleuchus the first king of Syria after Alexander otherwise this vvas the 156 yeare of the Grecian Monarchie Euseb in chroniâ—o * li. 2. c. 4. v. 7. F :: Being established in the kingdom of Syria he coueted also the kingdom of Aegypt * li. 2. c. 4. v. 21. H :: Iosephus li. 12. c. 6. vvriteth that Antiochus first killed such as vvould haue hindred his entrance into Ierusalem and aftervvards those that opened the gates vnto him but vvould haue hindered him from spoyling the temple :: This vvas Apollonius as appeareth li. 2. c. 5. v. 2â— :: The tovvre of Sion fortified and kept :: by a garrison of Macedonians :: It sufficed not this cruel tyrant to spoile Gods people of their goodes and manie of their liues but he also peruerted manie in religion because his master the diuel seeketh to destroy mens soules :: Daniels prophecie ch 9. vvas here in part fulfilled as in a figure and our Sauiour confirmeth it â—laâ— 24 of Antichrist setting vp abomination of desolation in the holie place * li. 2. c. 5. v. 11. The 2. part The warres of the Machabees begune by this Mathathias and prosecuted by his sonnes especially by Iudas as in the seuen chapters folovving and more largely in the second booke from 8. chapter to the end of the last K This smal helpe of great importance is that ayde wher of Daniel prophecied ch 11. v â—4 :: Mathathias not of priuate spirite but being general capitaine of the people did this iustice according to the lavv vvhere it is commanded to kil the auctors of false pretended religion Deut. 13. S. Cyprian Exhort ad Martyrium c. 5. S. Beruar Epist 158. ad Innocent Num. 25. :: These are commended by S. Ambrose li. 1. Offic. c. 40. and other fathers dying in the simplicitie of doues though they had not the prudence of serpents which others obseruing are more commended especially in respect of the whole Church so dangerously impugned which God in dede wil euer defend and conserue from vtter ruine Yet he vseth also ordinarie meanes by lawful vvarres and the like :: Assideans othervvise called Esseni not hypochâ—yâ—ically as the Pharises nor erroniously as the Sadduces but sincerely professed a peculiar holie rule of life Iosephus li. 2 c. â—2 de bello Iudaico Gen. 22. Gen. 41. Num. 25. Iosue 1. Num. 14. 2. Reg 2. 4. Reg 2. Dan. 3. Dan. 6. :: In al affayres order is of singural importance that euerie office be designed to â—â—â—â—est persons As here Mathathias appointed Simon the chiefe for determining matters in counsel Iudas the first for execution and that the rest should obey these two and ech of these the other in his office :: He did not arrogate to himself to be chief but being designed by his father vvas so accepted by his bretheren the good people ioyned vvith them in defence of the lavv of God Iudas had foure battles and victories against foure general captaines sent by king Antiochus Epiphanes The first against this Apollonius * li. 2. c. 8. v. 1. M :: The second against Seron :: The natural frailtie of man feareth to encounter vvith a strong enemie but true confidence in Gods helpe which is euer assured in a good cause geueth corege and getteth the victorie :: Not only the Ievves resisted Antiochus innouations in religion but also diuers other nations reuolted and rebelled because he commanded al â—o leaue their for merrites and goddes and to accept of his goddes only ch 1. v. 43. persecuting al that did not therto conforme themselues :: Praying fasting other vvorkes of penance are the best armour in holie vvarres for religion :: Publique place of prayer vvas first in Silo. Iosue 18. after in Maspha 1. Reg. 7. lastly in Ierusalem a penta contarchos Deu. 20. :: This most godlie resolution encoreged themselues procured Gods merciful protection :: The third battle made by Iudas vvas against this Gorgias an other captaine of Antiochus Epiphanes :: Vigilancie in rulers and pastors preserueth from al the diuels stratagems ::
high priest but an vsurper nor that he liued after Iudas vvho vvas slaine a yeare before this time v. 3 18. VVherby and by manie other such errors vve see that Iosephus is rather to be corrected by this booke then to disalovv this booke because it differeth from Iosephus or other like auctors :: Euil counsel hovv soeuer it happeneth to them that folovv it is euer hurtful to them that geue it :: He falsely auovvched that he vvas the sonne of Antiochus Epiphanes for he was in dede of very meane birth Iustinus li. 35. :: It vvas not in the kinges povvre to make Ionathaâ— high priest but he being so before the â—ing from this time did so account him :: This king Demetrius to gette his desired purpose sticked not to vvrite a plainelye for he had heard that the Ievves had refused him and made league vvith his enimie Alexander v 22 23. :: Notwithstanding the great offers of euil disposed men Ionathas and al prudent men considering their former vvicked dedes do not geue credite to glorious vvordes ch 7. v. 11. :: This Ptolomeus Philometor decided a controuersie that the Iewes had the true temple in Ierusalem and that the Samaritanes temple in Garizim vvas schismatical vvhich he iudged because albeit both pleaded antiquitie yet only the Iewes proued by continual succession of high priestes from Aaron and shewed that the other departed from them first in the time of Ieroboam and aftervvardes built that temple in Garizim vvhen some were returned from captiuitie vvherof Iosephus vvriteth li. 13. c. 6. Antiquit Our Sauiour also iudged that the cause of the Ievves vvas better Ioan. 4. v. 22. :: VVhen caluminators see that the innocent is iustified and honored they faile in their hart to procede against him :: Ionathas set his armie in that maner as on euerie side his men stood in front readie to resist the force of the enemie coming towards them al their backes so turned vvithin their ovvne squadron that the enemie could no vvay enter without present resistance and so those of the embushment could only cast dartes but could not breake the aray of Ionathas campe not make anie entrance with out their owne present death :: By this hyperbolical description very frequent in holie scripture is signified that Ptolomeus armie vvas exceding great yea greater then can be easily conceiued therfore is described by excessiue termes :: VVhen pastors endeuour to extirpate siâ—ne out of the mindes of the people those that hate godlines suggest to temporal princes that such spiritual preaching is dangerous to their state :: But zelous men cease not from so necessarie a worke because Gods vvord is not â—yed 2. Tim. 2. :: And vvise kinges vvil most esteme of such men knovving that their fidelitie tovvards God is an assurance that they vvil also be faithful to princes :: The king had before adioyned principal places to Iudea vvhich were called â—opaâ—chiâ— that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful encoâ—â—â—â—ing vvith an hundred twentie thousand infidels killed of them in one day an hundred thousand :: As to vveare purple and to bare a crowne so to drinke in gold cuppes and to vveare a gold cheyne vvas proper to kinges and to vvhom they gaue license :: It is an ancient ceremonie in al uations often mentioned in these bookes to confirme peace by geuing ech other the right hand :: Only tvvo captaines remained and vvith them some souldiars as Iosephus vvriteth about 50 for it is not to be thought that Ionathas vvould haue returned to battel v 72. being but three men in al to beginne a new assault :: Sparta the chief citie of Lacedemonia called also Lacedemon and Theramne :: Spartians otherwise called Lacedemonians by Iosephus and other vvriters descended from Abraham v. 21. and vvere in great league vvith the Ievves :: The Spartianes had written this epistle before Onias vvritte to theÌ„ though it be here placed after :: There remained vvith the Spartiates old vvrites of genealogies as Iosephus supposeth li. 12. c. 5. li. 13. c. 9. :: Morally in Tryphon is noted the practise of the diuel vvho intending to ouerthrovv a king or a kingdom first seeketh to deceiue the pastores and to destroy them especially by error or other sinne For as S. Gregorie teacheth ho. 38. if the pastors life be corrupted his doctrine vvil be contemned :: Simon the fourth general captaine of the Machabees high-priest excelled his bretheren in vvisdome by the restimonie of his father c. 2. v 65. :: He vndertooke by al his endeuour to defend and deliuer his nation from danger and to restore their former libertie :: Simon being vvise choise the lesse euil and lesse danger For if he had not sent that vvas demanded it was very like and almost cettaine that Ionathas should be slaine and it vvould haue bene imputed to Simon that he had not taken iust care of his brothers life vvherby the people vvould haue bene alienated from him and perhaps haue reuolted from him and also from religion S. Tho. in hunc locum :: This vvas not vaine glory but true glorie to kepe memorie of so great vertue therby to stur vp others to imitation He that loueth honour saith S. Augustin li. cont Secundin c. 17. imitateth God But humble soules desire houour in God proud men vvil be honoured more then God or vvithout God O hovv manie Epitaphes are of vvicked men nothing els but perpetual monuments of their ambition vanitie iniustice crucltie other vices but those that are of true vertues are to Gods more honour the auctor of al vertues * a precious chaine :: By hovv much more that mercie is admixed vvith iustice so that iustice be not destroyed and that religion be aduanced the better it pleaseth God and edifieth the vvel disposed :: This Iohn Hyreanus defended the countrie against inuaders ch 16. :: Simon had novv gouerned the people two yeares beginning with great difficulties but hence forth enioyed peace til Antiochus Sedetes brake the league inuaded Iurie ch 15. v. 27. 39. :: He reduced manie Ievves from captiuitie :: Sparta being the chief citie of Lacedemonia had manie cities subiect depending as vpon their Metropolitane :: Vvhen peace was estabished in al Iurie and friendshippe confirmed vvith the Romanes Lacedemonians the vvhole nation of the Ievves in gratitude tovvards Simon vvho onlie novv remained of Mathathias sonnes confirmed him in the office of high-priest perpetually or for euer v. 41 that is during his life to his progenie v. 49 :: The hieghpriesthood continevved in this familie of the Machabees vntil Herod tooke it from them selling it for money and then shortly came Christ the faith ful Prophet :: This Antiochus Sedetes sonne of Demetrius Soter vvas brother to Demetrius the second who was now captiue in Per â—â—a ch 14.
built in Aegypt by Ananias in in the time of Ptolomee Philometor both schismatical Iosephus l. 11. c. S. li. 13. c. 6. :: Besides former great masaker c 5. foure most notorious martyrdomes are here related 1 Vvemen with their circumcised children 2 Other people for keeping the sabbath :: A necessaire admonition to the weake in time of persecucion 3 Eleazarus nintie yeares old cruelly slaine :: He vvas excellently lerned in holie Scriptures and in al diuine and humane knovvlege :: To feyne or make outvvard shevv of consent to false religion is neuer lavvful :: In the old restament none could enter into heauen but the most iust went to Limbus when they died :: Old age saith S. Ambrose li. 2. c. 10. de Iacob patri ought to be the hauen not the shipvvrake of thy former life 4 The fourth Martyrdom vvas of seuen bretheren and their mother â— VVhosoeuer please to read more of these glorious Martyres may sec the large discourses of Flanius Iosephus in his booke de Machabeis And of sundrie ancient Fathers S. Cyprian li 4. Epist ep 6. S. Chrysostom homilia de natiuitate septem Machabaeorum S. Ambrose li. 1. Offic. c. 40. c li. 11. de Iacob c. 9. S. Augustin de origine animae Tract 8. in Epist 1. Ioan Ser. 110. de diuersis S. Prosper li de praedict par 2. c. 40. S. Prudentius hymno de Romano Martyre S. Leo. Ser de Nat septem fratrum Machab. S. Gaudentius Brixanus Tractatu de Machabeis S. Ephrem Ser. de morte S. Victorinus Aser Carmine de septem Machabeis Deut. 32. v. 43. :: A promise is properly of a good thing bindeth the promiser to do that vvhich is in dede good In so much that whosoeuer promiseth svveareth or vovveth to do euil is bond not to do it And to do it is a distinct sinne besides the former :: In that this godlie woman deceiued the tyrant she did vvel lavvfully vsing aequiuoeation * li. 1. c. 2. v. 1. The second part of the historie The vvarres of the Machabâ—eâ— begune by Mathathias li 1. c. 2 and prosecuted by Iudas I. :: In al good attemptes deuout prayer is the first preparation And no vvhere more necessary then in battel As vvel for good successe supposing alwayes a good cause as also that euerie one pray for his ovvne soule that it be in state of grace * li. 1. c. 3. v. 10. :: This Philip a Phrygian was left in Ierusalem by Antiochus to afflict the Ievves ch 5. v. 22. N :: A iust and religious cause is the very best helpe that can be in vvarres 4 Reg. 19. Of this battel vvith the calatians there is no other mention in holy scripture but it semeth to be that vvherin they assisted Antiochus the first called Soter vvhen he repelled the Galatians inuading Asia vvherof Appianus vvriteth in bellis Syriacis And Iosephus testifieth l. 12 c 3. that Antiochus Magnus sonne of Soter much fauored the Ievves for their explottes donne in his fathers dayes * li. 1. c. 4. v. 28. R :: A chief citie of Persis called Elymais li. 1. c. 6. v. 1. :: Antiochus vvas in dede really and seriously greued and truly acknovvledged that his affliction vvas for his sinnes li. 1. c. 6. v. 11. but he vvas not truly penitent for the offence committed against God his neighbour but only for his ovvne calamitie miserie therfore could not obreyne mercie to remission of his sinnes nor release of the punishment So also the damned in hel knovv confesse that they are punished for their sinnes but haue not true repentance for their offence against God :: Of this tyrant S. Cyprian geueth this censure li. de exhort Martyrij King Antiochus an inueterate enimie to al the good Nay in Antiochus Antichrist is expressed * li. 1. c. 6. v. 17. P :: This recouering and clensing of the temple vvas after the fourth battel of Iudas vvhich vvas against Lysias one of Antiochus chiefe captaines as appeareth li. â— c. 4 and so was before the death of Antiochus vvritten here ch 9. li. 1. c. 4. v. 5. * li. 1. c. 5. v. 1. T :: It is neuer an act of fortitude but of extreme pusillanimity when one in temporal miserie killeth himselfe to be ridde therof But is a most heroical act to dye willingly for Gods glorie :: Against this Gorgias Iudas had a victorie before in the time of Antiochus Epiphanes li. 1. c. 4. :: Timothee the second captaine general of Antiochus vvith Bacchides was once before ouerthrowne li. 1. c 8. v. 30. :: Iosephus Gorion li. 3. c. 13. saith these tvventie zelous young men vvere of the Assidians who professed a certaine religious forme of life of vvhom mention is made before li. 1. ch 2 v 42. c. 7. v. 13. Protestantes confesse that Iudas instituted this feast It is distinct from other feastes v. 5. :: This Lysias also bad bene vanquished before li. 1. c. 4. v. 28. :: Knovving that the Patriarches Abraham Isaac Iacob likevvise Moyses Iosue and manie others vvere singularly assisted by Angelles these Machabees in their good cause prayed for Angelical helpe and had it but ioyntly vvith their ovvne endeuour although some times God geueth such victories vvithout cooperation of men Exo. 14. 4. Reg. 19. :: Lysias vvas in dede the kings consin v. â—5 but he calleth him brother for honour sake :: An other Timothee was slaine ch 10. v 37. :: Also an other Apollonius vvas slaine before li. 1. c. 3. v. 11. :: A furlong is about the eight part of a myle so this fire vvas sene thirty miles of others count a furlong to conteyne a thousand foote the fifth part of a myle so it vvas sene 48. myles distant Iosue 6. :: Tubianci or Tubieni signifie religiously good it is pro bable that these vvere the Assideans li 1. c. 2. v. 42. c 7. v. 13. :: Iudas had the victorie twise before against this Gorgias li 1. c. 4. v. 1. li. 2. c. 10. v. 14. :: It was commanded Deut. 7. v 25. not to couet nor take aniething perteyning to idols but to destroy al See this sinne punished Iosue 7. 1. Reg. 15. c. :: Vnles it had bene the doctrine practise of the Church to pray for the dead Iudas could neuer haue thought of anie such matter :: It is only profitable for those that dye penitent * li. 1. c. 6. v. 18. This text is clere for praying for the dead in the argument pa. 890. Likevvise the Greke S. Augustin ep 61. ad Dulcit l. 1. c. 23. de morib li. de cura pro mort c. 1. Enchir. c. 110. Denial of this doctrine is heresie Mat. 12. Iudas vvas high priest when he caused prayers and sacrifice to be offered for the dead It was the general practise of â—he Church And is yet obserued by the Iewes W :: In the first booke ch 6 v. 30 the number of
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.
by his only wil could in a moment haue drowned al the rest of the world sauing whom he pleased not needing in any thing the helpe of his creatures yet would vse both natural supernatural meanes as the labour of Noe to build the arke new fountaines springing and the heauens powring downe water fourtie dayes togeather afterwards the winde to dry vp the earh and because the dore being great for Elephantsâ— to enter in and was to be firmed without as S. Ambrose noteth for better induring the forcible waters could not commodiously be closed by Noe our Lord by the ministrie of Angels shut him in on the out side to teach vs by al this and the like disposition of things that albeit his Diuine omnipotencie can do what he wil al alone yet he wil haue his creatures to concurre and cooperate as secundarie causes sometimes naturally sometimes supernaturally or miraculously as it pleaseth his goodnes to impert to them powre and vertue 23. But only Noe As there is not anie thing in al the old Testament from the creation of the world til the coming of Christ more notable more admirable or of greater importance then this historie of the general floud so was there nothing though al or most chanced to them in figure that euer more aptly more liuely or more exactly prefigured Christ and his Church with the rest of al mankind then did Noe and the arke the drowning of the rest of the world in that deluge VVhich S. Augustin declareth in many places but most especially and of purpose in his twelfth booke against Faustus the Manichee from the 14. chapter to the 22. and in his fifteenth booke of the citie of God in the two last chapters where he sheweth at large both the certaintie of the historie and that as certainely it was a figure of things in the new Testament and withal the great congruitie betwen the figure the things figured The same did Origen explicate homil 2. in Gen. S. Gregorie homil 12. in Ezech. Rupertus li. 4. comment in Gen. c. 71. sequent and diuers other ancient Doctors confirming their expositions by S. Peters testimonie saying In the arke a fevv that is eight soules or persons vvere saued from drowning by vvater vvherunto Baptisme being of the like forme novv saueth you also And by our Sauiours wordes saying As in the dayes of Noe so shal also the comming of the sonne of man be In summe the Doctors teach that Noe signifying rest was a figure of Christ the very rest of mans soule VVhom who soeuer foloweth shal find rest for their soules The arke signifieth the Church the forme therof being six times so long as broad and tenne times so long as hiegh resembleth the proportion of mans bodie lying prone or prostrate The dore in the side representeth the wound in Christs side from whence flowed the holie Sacraments by which the faithful enter into the Church and are sanctified The timber wherof the arke is made the water bearing it vp signified the Crosse of Christ and Baptisme For as Noe saith S. Augustin vvith his vvas deliuered by the vvater and the vvoode so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Likewise the squarnes of the timber which both sustayned the burden of al contayned in the arke and resisted the boystrous waues of the floud beating without did signifie such men in the Church as be constant stand firmly in al sortes of tentations especially godlie lerned Doctors and Pastors who by worde and example vphold and coÌ„firme the faithful people in al afflictions within and withstand and conuince al Heretikes and other Infidels that oppugne the Church without Againe the hiegher lower rowmes with the midle chambers third loftes other distinctions of cabinets and partitions and al sortes of liuing creatures cleane and vncleane receiued therin did signifie the varieties of al states functions and diuersitie of maners and merites in the Church in which are persons of al degrees Clergie and Laitie Potentates Princes subiectes good and euil The most strong kind of glew called bitumen signified the permanent or euerlasting stabilitie and vnseparable coÌ„nexion of the Church by the grace and continual assistance of the Holie Ghost conseruing the same The consummation of the arke in one cubite signified the vnitie of the same Church which is one in al times and places Neither would God almightie haue manie arkes for Noe and his sonnes or other creatures nor manie chiefe rulers though he would that of them should come manie Nations but one only arke and one chiefe gouernour therof and that al without the same should corporally dye to signifie that al which dye without the Church do perish and are eternally damned wherupon S. Hierom amongst other Fathers sheweth that al within the Church that communicate with the Sea Apostolique wherin S. Damasus sate then gouernour are as those in the arke of Noe and al Schismatikes Heretikes and other Infidels are in like case with the rest of the world that were drowned with the floud The end of the first age A BRIEFE REMONSTRANCE OF THE STATE OF THE CHVRCH AND FACE OF Religion in the first age of the world From the creation to Noes floud the space of 1656. yeares HERE according to our purpose mentioned before we wil briefly recite certaine principal points of Religion taught and obserued in the first age In which the foundations of the true maner of seruing God that should be continued to the end of the world were laid and prospered in some as appeareth in these seuen first chapters of Genesis But first of al we shal in two words repete as it is clerly geathered in the same holie Scripture the state of man before and immediatly after his fall being the subiect to whom al this pertayneth After therfore that God had created other things both in heauen and earth last of al he made Man to his owne image and likenes with vnderstanding and freewil therin like to Angels and superior to al other creatures and so made him Lord and maister of al earthlie things Neither were these the greatest benesits which God bestowed on man for his diuine goodnes indâ—ed also this his reasonable creature with innocencie original iustice whereby al things were most rightly ordered within him and about him His mind wil and reason were obedient to God his senses inferior part of his soule were subiect to reason his flesh and bodie obeyed the spirite and al earthlie creatures obeyed him God also adorned man with excellent knowledge both natural and supernatural And albeit his bodie was of corruptible substance yet the same and al his posteritie if they had not sinned should haue benne conserued and without dying haue benne translated to euerlasting life Thus man was placed in Paradise and Eâ—â— there made of
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers