fiction of the author That is If anie error could be committed by the authores of Scriptures either through ignorance obliuion or anie other humane frailtie what soeuer were produced exception might be taken and question made whether the author had eâ—red or no True it is that some of these bookes as we shal particularly discusse in their places were sometimes doubted of by some Catholiques and called Apochrypal in that sense as the word properly signifieth hidden or not apparent So S. Ierom in his Prologue before the Latin Bible calleth diuers bookes Apochryphal being not so euident whether they were Diuine scripture because they were not in the lewes Canon nor at first in the Churches Canon but were neuer reiected as false or erronious In which sense the Prayer of Manasses the third booke of Esdras and third of Machabees are yet called Apochryphal As for the fourth of Esdras and fourth of Machabees there is more doubt But diuers others as the booke ascribed to Enoch the Gospels of S. Andrew S. Thomas S. Bartholmew and the like recited by S. Gelasius Decreto de libris Ecclesiasticis dist 15. Can. Sancta Romana S. Innocentius the first Epist. 3. S. Ierom Ep ad Laetam S. Augustin li. 15. cap. 23. de ciuit Dei Origen homis 2. in Cantica are in a worse sense called Apochryphal are reiected as conteyning manifest errors or fained by Heretikes Neither can a Christian Catholique he otherwise assured Which Bookes are Diuine and Canonical Scriptures but by declaration of the Catholique Church which without interruption succedeth the Apostles to whom our Sauiour promised and sent the Holie Ghost to teach al truth For if in anie thing more then others assuredly one chief and most necessarie point is to know and declare which Bookes are Gods holie Word being of most singular importance THE SVMME OF THE OLD TESTAment as it is distinguished from the new Not withstanding the subiect general argument of both Testaments is one the same in substance as is already said yet they differ in time in maner of vttering of Mysteries in varietie of precepts promises also in meanes to obserue the thinges exacted to attayne to the end proposed In regard wherof S. Ierome saith Lex Moysi omne vetus instrumentum elementa mundi intelliguntur quibus quasi elementis Religionis exordijs Deum discimus The law of Moyses and al the old Testament are vnderstood the elements of the world by which as by first rudiments beginnings we lerne to know God For that in it we haue first the Law of nature and asterwards a law written with promises of temporal rewardes as long life land flowiug with milke honie the like but it brought nothing to perfection as S. Paul saith when giftes hostes were offered which could not according to conscience make the obseruer perfect For the helpes of that time were but infirma egena elemeÌ„ta Weake poore elements Likewise in general touching the punishments that sometimes happened to the people of the old Testament when they transgressed the same Apostle affirmeth that al the same chanced to them in figure are written for our correption vpon whom the ends of the world are come so that the old Testament or Law was but our pedagogue in Christ Yet it setteth forth to vs the whole course of Gods Church for the space of foure thousand yeares that is from the beginning of the world vntil Christ our Redemer which Diuines diuide into six ages wherein was varietie change of her state three vnder the Law of nature and three others vnder the written Law The seuenth last age being this time of grace wherin we now are from Christ to the day of general Iudgement as the world was made in six dayes and in the seuenth God is said to haue rested and therfore sanctified it in other sort then the former six The eight wil be after the Resurrection during for al eternitie VVhich six ages of the ancient Church old Testament are thus distributed The first from the Creation to Noes floud conteyning the space of 1656. yeares The second from the floud to the going of Abraham out of his countrie 368. or counting Cainan Gen. 11. iuxta 72. Luc. 3. 398. yeares The third from Abraham his going forth of his countrie to the parting of the children of Israel out of Aegypt VVhich-some count to haue continued 720. yeares others whom we folow but 430. And thus farre in the law of nature before the written law The fourth age dured 480. yeares from the deliuerie of the children of Israel forth of Aegypt to the fundation of the Temple in Ierusalem The fifth age was from the fundation of the Temple to the captiuitie transmigration of the Iewes into Babylon about 430. yeares And the sixth age dured about 640. yeares from the Captiuitie of Babylon to Christ In al which times God was acknowledged and rightly serued by a continual visible Church with true Religion the same no other which now that Church holdeth that is called and knowen by she name of Catholique As we intend by Gods assistance to shew by briefe Annotations concerning diuers particular points now in Controuersie as the holie Text geueth occasion And especially by way of Recapitulation after euerie one of the six ages when we come to those passages in the Historie where the same are ended OF MOYSES THE AVTHOR OF THE fiue first bookes MOyses so called because he was taken from the water as the name signifieth was borne in Aegypt the sonne of Amram the sonne of Caath the sonne of Leui the Patriarch and so of Iacob Isaac and Abraham His maruelous deliuerie from drowning his education excellent forme singular wisdome heroical vertues rare dexteritie in al affayres whole life most admirable are gathered out of holie Scriptures by S. Gregorie Bishop of Nissen into a briefe Summe most worthie to be read but to large for this place He was borne about the yeare of the world two thousand foure hundred long before al prophane writers yea before manie of the Painimes false goddes as S. Augustin declareth in diuers places of his most excellent booke intituled of the Citie of God He liued in this world 120. yeares Of which 40. were in Pharaos court as the adopted sonne of Pharaos daughter fourtie in banishment from Aegypt in Madian and fourtie more he gouerned the people of Israel His singular prayses are also briefly touched in the last chapter of Deuteromie added by Iosue and in the booke of Ecclesiâ—sticus He died in the desert and was buried in the vaâ—le of Moab so secretly that no mortal man knew his sepulchre lest the Iewes who were very prone to Idolatrie should haue adored his bodie with diuine honour for the greatnes and multitude of his miracles and for the singular estimation they had of
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
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
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
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
of the earthlie world and before the endes of the world stood and before the congregation of the windes did blow †and before the voyces of thunders sounded before the flashinges of lightenings shined and before the fundations of paradise were confirmed †and before beautiful flowers were sene and before the moued powers were established and before the innumerable hostes of Angels were gathered †and before the heightes of the ayre were aduanced and before the measures of the firmamentes were named and before the chymneies were hote in Sion †and before the present yeares were searched out and before their inuentions that now sinne were put away and they signed that made fayth their treasure †then I thought and they were made by me only and not by any other and the end by me and not by any other †And I answered and sayd What separation of times shal there be and when shal the end of the former be and the begynning of that which foloweth †And he sayd to me from Abraham vnto Isaac when Iacob and Esau were borne of him the hand of Iacob held from the bigynning the heele of Esau †for the end of this world is Esau and the begynning of the next Iacob †The hand of a man betwen the heele and the hand Aske no other thing Esdras †And I answered and sayd O Lord dominatour if I haue found grace before thyne eyes †I pray thee shew thy seruant the end of thy signes wherof thou didst shew me part the night before †And he answered and sayd to me Arise vpon thy feete and heare a voice most ful of sound †And it shal be as it were a commotion neither shal the place be moued wherin thou standest †Therfore when it speaketh be not thou afrayd because of the end is the word and the fundation of the earth vnderstood †for concerning them the word trembleth and is moued for it knoweth that their end must be changed †And it came to passe when I had heard I rose vpon my feete and I heard and behold a voice speaking and the sound therof as the sound of manie waters †and it sayd Behold the dayes come and the time shal be when I wil begyne to approch that I may visite the inhabitantes vpon the earth †And when I wil begin to enquire of them that vniustly haue hurt with their iniustice and when the humilitie of Sion shal be accomplished †And when the world shal be ouersigned that shal beginne to passe I wil doe these signes Bookes shal be opened before the face of the firmament and al shal see together †and infantes of one yeare shal speake with their voices wemen with child shal bring forth vntimely infantes not ripe of three or foure monethes and shal liue and shal be raysed vp †And sodenly shal appeare sowen places not sowen ful cellers shal sodenly be found emptie †and a trumpet shal sound which when al shal heare they wil sodenly be afrayd †And it shal be in that time freindes as enimies shal ouerthrow freindes and the earth shal be afrayd with them the vaynes of fountaynes shal stand and shal not runne in three howres †and it shal be euerie one that shal be leaft of al these of whom I haue foretold thee he shal be saued and shal see my saluation the end of your world †And the men that are receiued shal see they that tasted not death from their natiuitie and the hart of the inhabitantes shal be turned into an other sense †For euil shal be put out and deceite shal be extinguished †but fayth shal florish and corruption shal be ouercome and truth shal be shewed which was without fruite so manie dayes †And it came to passe when he spake to me I loe by litle litle looked on him before whom I stood †and he sayd to me these wordes I am come to shew thee the time of the night to come †If therfore thou pray agayne and fast agayne seuen dayes agayne I wil tel thee greater thinges by the day which I haue heard †For thy voice is heard before the Highest For the strong hath sene thy direction and hath fore sene the ehastitie which thon hast had from thy youth †and for this cause he hath sent me to shew thee al these thinges and to say to thee haue confidence and feare not †and hasten not with the former times to thinke vayne thinges that thou hasten not from the last times †And it came to passe after these thinges and I wept againe and in like maner I fasted seuen dayes to accomplish the three weekes that were told me †And it came to passe in the eight night and my hart was trubled againe in me and I began to speake before the Highest †For my spirit was inflamed excedingly and my soul was distressed †And I sayd O Lord speaking thou didst speake from the beginning of creature from the first day saying Let heauen be made and earth and thy word was a perfect worke †And then there was spirit and darknesse was caried about and silence the sound of the voyce of man was not yet from thee †Then thou didst command the lighsome light to be brought forth of thy treasures wherby thy worke might appeare †And in the second day thou didst create the spirit of the firmament and commandest it to diuide and to make a diuision betwen the waters that a certayn part should depart vpward and part should remaine beneth †And in the third day thou didst command the waters to be gathered together in the seueneth part of the earth but sixe partes thou didst drie and preserue that of them might be seruing before thee thinges sowen of God and tilled †For thy word proceded and the worke forth with was made †For sodenly came forth fruite of multitude infinite and diuerse tastes of concupiscence and flowers of vnchangeable colour and odours of vnsearcheable smel and in the third day these thinges were made †And in the fourth day thou didst command to be made the brightnesse of the sunne the light of the moone the disposition of the starres †and didst command them that they should serue man that should be made †And in the fifth day thou saydst to the seuenth part where the water was gathered together that it should bring forth beastes and foules and fishes and so was it done †the dumme water and without life the thinges that by Gods appointement were commanded made beastes that therby the nations may declare thy meruelous workes †And then thou didst preserue two soules the name of one thou didst cal Henoch and the name of the second thou didst cal Leuiathan †and thou didst separate them from eche other For the seuenth part where the water was gathered together could not hold them †And thou gauest to Henoch one part
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
S. Chris ho. 21. in Gen. et in 2. Thes 2 Theodor. q. 45. in Gen. Aretas in 11. Apoc. S. Greg. lib. 14. Moral c. vâ—â— ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48. 1 2 3 See D. Sand. lib. 8. c. 35. de Monar Eccl. And F. Pererius in c. 12. Danielis The professors of true religion were called the soÌ„nes of God the folowers of errors the soÌ„nes of men :: God who is immutable subiect to no passion yet by the enormitie of sinnes semeth prouoked to wrath and to repent that he had made man S. Amb. li. de Noe arca c. 4. Eccl. 44 17. :: In al generations God reserued some iust Much more in the law of Grace :: A right example of a iust maa Heb. 11. SoÌ„nes of God and sonnes of men was then such a distinction as now Catholiques and Heretiks lib. 15. c. 23. ciuit De vera relig c. 7. con epist sund c. 4 Trac 32. in Ioan. Philo. Iosephus Lactant. Rupert Tostatus This warning and expectation of repentance sheweth freewil in maÌ„ ho. 22. in Gen. Tradit Heb. lib. 15. c. 24. ciuit Scriptures not easie Erronious opinions concerning these giants The principal doctors proue that they were men and begotten of men First reason 2 3 4 5 Giants most monstruous in bodie and in minde Luthers argument that al mens workes are sinnes Heretiks like to Sisyphus The sinnes before the floud very greuous in foure respects 1 2 3 4 2. Pet. 2. Luthers argugument answered Ezech. â— Luc. 1 2. Apoc. 22. Noe iust and perfect VVho is perfect in this life Diuinâ— calcuio Appelles an old Heretike that denied Christ to haue true flesh A general answer to al calumniators of wise and learned men Origens opinion of long cubites not probable â—o 2. in 6. Gen. Moyses in other places can not be vnderstood to speake of o long cubites Exod. 27. l. 15. ciuit c. 27. Deu. â— :: Noe was iust not only by the estimation of men but in deede and before God :: Obseruation of cleane and vncleanne beastes by tradition before the law of Moyses Mat. 24. Luc 17. :: The Hebrew word Thehom signifieth a gulfe of water from whence new fountaynes sprang more abundantly theÌ„ euer since or before :: Arubbah signifieth great pipes or windowes by which water fell downe in great abuÌ„dance from the ayre here called heauen S. Hier. quest Heb. S. Epiph ad Io. Hierosolom S. Chr. 〈◊〉 25. in Gen. Sap. 10. 4. â—cl 39. 1. Pet. 3. God vseth both natural and supernatural meanes as secundarie causes in producing conseruing gouerning punishing in rewarding his creatures li. de Noe area c. 15. Al or most thinges in the old Testament be in figure of the new no figure more exact then the floud of Noe. 1. Cor. 10 Ep. 95. l. 5. de Baptis c. 28. de vnitate Eccles ca. 5. In Psal 103. 131 Ser. 69. de teÌ„pore 1. Pet. 3. Mat. 24. Luc. 17. How the Doctors applie the figure to the things figured Noe signified Christ The arke the Church Entrance into the Church by Baptisme Vertue of Sacraments cometh from Christs Passion Doctors and Pastores in the Church li. 12. de Baptis c. 14 Varietie of states and orders in the Church Good and euil in the Church Perpetuitie oâ— the Church Vnitie of the Church One chiefe gouernour in the Church Epist. 57. ad Damasum No saluation out of the Church Man made to Gods image and in happie state Man obeyed God and al earthlie creatures obeyed man Man placed in Paradise Eccle. 7 30 sap 2. 24. Man sel by yelding to tentations Original sinne Adam and Eue were penitent Sap 10. Faith in one God The blessed Trinitie Though the B. Trinitie worke ioyntly in al creatures yet diuers workes are atributed to distinct Persons Gen. â— By faith the state of man past present was knowne Beleefe in Christ to come Remedie for men but none for Angels that fel. Heb. 2 16. Apoc. 13. 8. Heb. 11. None admitted into heauen before Christ External Sacrifice Publique prayer with other Rites Ceremonial obseruations Feastes Abstinence Cleane vncleane Places dedicated to prayer Gen. 2. 3. Gen. 29. Gen. 9 Gen. 7 2. Gen. 4. 26. Figures of Christs Sacraments Baptisme Mariage Gen. 1. 1. Pet â— Mat 19. GeÌ„ 2 24 Penance Contrition Gen. 3. Confession Satisfaction From hence is taken the ceremonie of ashes on Ashwene day Priesthood Priesthood Law stand change together Nâ—m â— 10 12. 45. Latherli de abroganda Missa Good worke necessarie Gen. 4. Freewil â—â— de serâ—â— arbit li 2. Instit ca 2. par 8. Gen. 3. Temporal paine due for sinne remitted Purgatorie Mat. 5. Prayer for the dead And to Saincts Officiâ— pro defunctis Sepulchers of Patriarches religiously conserued Iosue 14. Gen. 23. li. 2 Antiquit Epist ad Pamach Enoch translated aliue Gen â— Heb. 11. Communion of Saincts Ministerie of Angels Gen. 3. 24. li. 11 dâ— Gen ad lit c. 40. Honour of Saincts Gen. 6. Psal 11â— General Iudgement Iudge of the world Epist Iudae v. 14. Resurrection Gen. 2. 7. Gen. 5. Euerlasting life The blessed in eternal ioy The wicked in eadles paine Gen. 3. 24. Church euer visible Succession of Patriarches One supreme head of the Church Gen. 4 16. Gen 5. Gen. 4 17. S. Aug. li. de Pastore c. 8. 20. Cains negatiue doctrin True faith stil remained in manie Some also iust and perfect Gen. 6. Interruption of heretical Sinagogues CoÌ„tinuance of the Church The second age of the world The third part of this booke Of the newincrease multiplication of the world :: The crowe returned not into the arke but as appeareth by the He brew text going and returning rested vpon the arke :: They entred into the arke the 17. day the secoÌ„d moneth of the other yeare so they remained there 12. monethes and tenne dayes :: In the whole yeare of the floud was no sowing nor reaping nor pleasant varietie of times but al desolate miserable hence forth God promiseth more seasonable times S. Amb. ii de Noe Arca. c. 23. Noes sacrifice manie wayes coÌ„mendable Li. de Noe Arca c 22. 1. Voluntarie 2. Speedie 3. Solemne Heb. 13 10. 4. Pure 5. Bountiful 6. Holocaust Leuit. 1. Psal 50. Isaie 1. Amos. 5. â—â—al 1. Iust Mar. li 3. q. 4. S. Hiero. â— Heb. Sacrifice is pleasant to God not for the external things but for the sincere mind :: Of this commandment or rather blessing see the Annotations chap. â— v. â—8 Leuit 17. :: The rainbow was before but was not a signe as God saith henceforth it should be for men to remember his promise Seuerianus in Gen. S. Tho. Quodâ—â—b 3. a. 30. :: By this it is clere that Noe had no more children after the floud S. Chrisost bâ— 29. in Gen. Apoc. 13. 8. Heb. 11. Ad. q. 119. Ho. 27. in Gen. Voluntarie abstinence without coÌ„mandment Abstinence from bloud some times
of much be geuen them adored for this terme of adoring is also applied to men in holie Scriptures Gen. 23. v 7. 27. v. 29. yet Sacrifice is due to God only and to no creature how excellent so euer In so much saith the same Doctor that as al nations founde it necessarie to offer Sacrifice so none durst sacrifice to anie nisi et quem Deum autsciuit aut putauit aut finxit but to him whom they either knew or thought or fained to be God 4. Hadreâ—tect to Abel Both Cain and Abel did wel in offering external Sacrifice but they differed much in sinceritie and maner of choosing or diuiding their oblations touching Gods part and their owne as S. Iustinus Martyr S. Hierom S. Augustin and others teach For Abel offered of the best things of the first begotten of his flock and of their satte And therfore God respected and approued it But to Cain and to his giftes he had not respect because he wanted sincere deuotioÌ„ VVhich difference of Gods acceptance appeared doubtles as S. Hieromand S. Augustin supposed by some external signe otherwise Cain had not vnderstood it Most like it was by fire sent from God which inflamed and consumed Abels Sacrifice not Cains As we read of diuers other Sacrifices in holie Scriptures 7. Shalt thou not receiue Reward of good workes and punishment of euil are clerly proued by this place God saying to Gain If thou doest vvel shalt thou not receiue againe what els but wel for wel doing as Abel receiued consolation of his Sacrifice wel offered but if thou doest il shal not thy sinne be present forth vvith at the dore afflicting thy conscience and not suffering thy mind to be in quiet for remorse of thy wicked fact and feare of iust iudgement For hence it came that Cains countenance fel and his stomack boyled with angre punishment so beginning euen in this life much more in the next world our Sauiour wil render as him selfe saith to euery man according to his workes which the Apostle expresseth more distinctly eternal life or vvrath indignation 7 Vnder thee This Text so plainly sheweth freewil in man also after his falle that the English Protestans to auoid so clere a truth for these wordes the lust ther of to wit of sinne shal be vnder thee and thou halt haue dominion ouer it corruptly translate in some of their Bibles thus Vnto thee his desire shal be subâ—ect and thou shalt rule ouer him As if God had said that Abel should be vnder â—ain As the phantastical Manichees peruerted the sense whose absurditie S. Augustin controlleth maintayning the true construction of the wordes Tu dominabeâ— is illius nunquid fratris absit Cuius igitur nisi pecuati Thou shalt rule ouer VVhat ouer thy brother Not so Ouer vvhat then but sinne In other English Editions namely in the last which we suppose they wil stand to it is better but yet obscure thus Vnto thee shal be the desire therof and thou shalt haue rule of 〈◊〉 Let vs therfore examine the sense and if S. Hierome the great scripture Doctor did rightly vnderstand it God did speake to this effect to Cain Because thou hast freevvil I vvarne thee that sinne haue not dominion ouer thee but thou ouer sinne The Hebrew hath thus ad te appetitus eius et tu dominaberis in eum or ei Vnto thee the appetite therof and thou shalt rule ouer it Thargum Hierosolomitanum concludeth Gods speach to Cain thus Into thy hand I haue geuen povvre of thy concupiscence and haue thou dominion therof vvhether thou vvilt to good or to euil The Greke hath thus To thee is the conuersion therof and thou shalt beare rule ouer it to wit appetite lust concupiscence is vnder thy wil. Finally al antiquitie vniuersalitie and vniforme consent of Christian Doctors and other lerned Philosophers and reasonable men hold it for certaine and an euident truth that man yea a sinner hath sreewil Yet Luther the father of Protestants so abhorred this truth that he could not abide the very word nor voutsafe when he writ against it to title his beastlie booke Contra liberum arbitrium Against freevvil but De seruo arbitrio Of seruil arbitriment And denieth that man is in aniwise free to choose to resolue or determine but in al things seruil tyed constrained and compelled to whatsoeuer he doth saith or thincketh Further that man in al his actioÌ„s is like to a hackney that is forced to goe whither the rider wil haue him And knowing the whole world against him shameth not to confesse that he setteth them al at naught in respect of him selfe concluding thus I haue not saith he conferred vvith anie in this booke but I haue affirmed and I do affirme Neither vvil I that anie man iudge hereof but I counsail al to obey or yeelde to myn opinion Caluin also for his part conspireth in this heresie with Luther but more faintly rather wisheth then imagineth that men be so madde as to flee from the name of freewil I saith Caluin neither myselfe vvould vse this vvord and vvould vvish others if they asâ—e me counsaile to abstaine from it But we wil be bold to oppose S. Hieromes reason against Luther Caluin al Manichees and others that denie freewil God made vs saith he vvith freevvil neither are vve dravven by necessitie to vertues nor to viees othervvise vvhere is necessitie there is neither damnation nor crovvne 16. Cain vvent forth It is a marke of Heretikes to make breach and goe forth of the Church And commonly it cometh of enuie Some runne into heresies and schismes saith S. Cyprian vvhen they enuie Bishops vvhilest one either complaineth that him selfe vvas not rather ordained or disdaineth to suffer an other aboue him Hereupon he kicketh hereupon he rebelleth Enuie moued Cain to kil his brother because his ovvne vvorkes vvere vvicked and reiected and his brothers iust and estemed So going forth became obstinate obdurate and desperate in his sinne and being reprobate of God began a wicked Citie opposite to the Citie of God VVherfore Moyses as S. Augustin noteth intending to describe and shew the perpetual continuance of Gods Citie the true Church from Adam which he doth by the line of Seth to Noe and so forward to his owne time would not omit to tel also the progenie of Cain euen to the floode wherin al his ofspring was finally drowned and destroyed that the true Citie of God might appeare more distinct more coÌ„spicuous more renowmed And that in deede the same only and not anie broken and interrupted companies or conuenticles might be knowen to be the true Church of God 23. I haue slaine So hard and obscure is this place that S. Hierom required by S. Damasus Pope to expoundit dareth not affirme anie one sense for certaine but proposing diuers which the text
transgressed Morally ancient Fathers here note that albeit the life of the Patriarkes seemeth long to vs yet if we coÌ„pare the same to eternitie it is nothing Neither by the iudgement of Philosophers may aniething be counted long that hath an end as Tullie bringing Cato wisely disputing sheweth the longest life to be but a short moment VVhereby againe we may see what losse we sustaine by sinne seeing if sinne had not benne we should al haue benne translated from earth to heauen and neuer haue dyed 24. VVas seene no more That Enoch and Elias are yet aliue is a constant knowne truth in the hartes and mouthes of the faithful saith S. Augustin in his first booke de peccat merit remiss c. 3. and confirmeth the same in diuers other places And it is testified by very many both Greeke and Latin Doctors S. Ireneus li. 5. S. Iustinus Martyr q. 85. ad Orthodoxos S. Hippolitus li. de Antichristo S. Damascen li. 4. de Orthodoxafide S. Hierom. epist 61. ad Pamach c. 11. S. Ambrose in Psalm 45. S. Chrysostom ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist 2. ad Thess ho. 22. in ep ad Heb. S. Greg. li. 14. Moral c. 11 ho. 12. in Ezech. S. Prosp li. vlt. de promis S. Bede in c. 9. Marc. Theophilact and Oâ—cumenius in cap. 17. Mat. and others innumerable Touching Elias it is manifest in Scriptures that he shal come preach be slaine with an other witnes of Christ before the terrible day of Iudgement Of Enoch Moyses here maketh the matter more then probable saying of euerie one of the rest he dyed onlie of Enoch saith not so but that he appeared or vvas seene no more For which the seuentie two interpreters say And he vvas not found for God translated him VVhich can not signifie death but transporting or remouing to an other place VVhereto agreeth the author of Ecclesiasticus saying Enoch pleased God and vvas translated But most clearly S. Paul saith Enoch vvas translated that he should not see death and he vvas not found for God translated him VVith what plainer wordes can any man declare that a special person were not dead then to say He vvas translated or coÌ„ueyed away that he should not see death Neither is it a reasonable euasion to interprete this of spiritual death For so Adam being eternally saued as S. Irenaeus li. 3. c. 34. Epiphan con haeresim 46. S. Aguâ—â—in epist 99. ad Euodium and others teach and the whole Church beleeueth was preserued from that death and so vndoubtedly were Seth and Enos being most holie and the rest here recounted as is most probable Neuertheles for further confutation of the contrarie opinion of Protestants the reader may also obserue the iudgement of S. Chrisostom who affirmeth that Though it be not a matter of faith vvhether Enoch be novv in Paradise from vvhence Adam and Eue vvere expelled or in some other pleasant place Dicunt tamen sacrae Scriprurae quod Deus transtulit eum quod viuentem transtulit eum quod mortem ipse non sit expertus The holie Scriptures say that God translated him and that he translated him aliue that he felt not or hath not experienced death And S. Augustin as expresly saith Non mortuus sed viuus translatus est He to vvit Enoch is translated not dead but aliue Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth And sheweth moreouer that both Enoch and Elias shal dye For seing Enoch and Elias saith he are dead in Adam and carying the ofspring of death in their flesh to pay that debt are to returne to this life of common conuersation and to pay this debt vvhich so long is deferred Diuers reasons are also alleaged why God would reserue these two aliue First to shew by example that as their mortal bodies are long conserued from corrupting or decaying in like sorte Adam and Eue and al others not sinning should haue bene conserued and according to Gods promise neuer haue died but after some good time translated to heauen and indued with immortalitie Secondly to giue vs an argument of immortalitie which is promised after the general Resurrection For seing God doth preserue some mortal so long from al infirmitie we may assuredly beleue that he wil geue immortal eternal life of bobie and soule to his Sainctes after they haue payed the debt of death and are risen againe Thirdly these two one of the law of nature the other of the law of Moyses are preserued aliue to come amongst men againe towards the end of the world to teach testifie and defend the true faith and doctrin of Christ against Antichrist when he shal most violently oppugne persecute the Church Of Enoch it is said in the booke of Ecclesiasticus that he was translated vt det gentibus poenitenntiam that he geue repentance to the nations by his preaching reducing the deceiued from Antichrist And of Elias Malachie prophicieth that he shal come before the great and terrible day of our Lord and shal turne the hart of the fathers that is the people of the Iewes to the sonnes the Christians and of the sonnes the deceiued Christians to the fathers the ancient true Catholiques CHAP. VI. Mans sinnes cause of the deluge 4. Giants vvere then vpon the earth 8. Noe being iust vvas commanded to build the Arke 18. vvherin he vvith seuen persons more and the seede of other liuing things vvere saued AND after that men began to be multiplied vpon the earth had procreation of daughters †The sonnes of God seing the daughters of men that they were faire tooke to them selues wiues out of al which they had chosen And God said My spirit shal not remaine in man for euer because he is flesh his dayes shal be an huÌ„dred twentie yeares †And Giants were vpon the earth in those dayes For after the sonnes of God did companie with the daughters of men and they brought forth children these be the mightie of the olde world famous men †And God seing the malice of men was much on the earth and that al the cogitation of their hart was bent to euil at al times †it repented him that he had made man on the earth And touched inwardly with sorrowe of hart †I wil saith he cleane take away man whom I haue created from the face of the earth from man euen to beastes from that which creepeth euen vnto the foules of the ayre for it repenteth me that I haue made them †But Noe found grace before our Lord †These are the generations of Noe Noe was a iust and perfect man in his generations he did walke with God †And he begat three sonnes Sem Cham Iapheth †And the earth was corrupted before God and was replenished with iniquitie †And when God had perceiued
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
ancient Fathers vnderstood of Anti Christ namely S. Irenaeus lib. 5. aduers Haeres S. Hyppolitus Martyr Orat de consummaâ— soeculi S. Ambrose c. 7 de Benedict Patriarch S. Augustin q. 12. in Iosue Prosper lib. de promiss praedicts Dei P. 4. Theodoret. q. vlt. in Gen. S. Gregorie lib. 30. Moral c. 18 and many others vpon the 7. chap. of the Apocalips where they suppose S. Ioan did omitt Dan from amongst the Elect of the Israelitical Tribes in detestation of Antichrist to be borne of that Tribe And certayne it is that the Iewes wil receiue and folowe him for their Messias as our Sauiour himselfe saith VVhich maketh it very probable that he shal be a Iewe borne else they would not so easily admitt him 22. Ioseph a childe encreasing Ioseph was in manie respectes a figure of Christ especially in that he was loued of his father before al his bretheren solde by his brethrn to the Gentiles of enuie and for money aduanced to dignitie and authoritie the deliuerer of Aegypt from famine and called Sauiour of the world al performed in Christ the true Childe encreasing CHAP. L. Ioseph causeth his fathers bodie to be embawmed 3. the dayes of mourning being expired 6. with Pharaos leaue Ioseph with the ancients of Aegypt al his brethren and elder sorte of Israelites goe and solemnly burie the bodie in Chanaan 14. After their returne his brethren fearing leâ—t ioseph wil now reuenge former iniuries he freely forgeueth al. 22. At the age of 110. yeares adiuring the posteritie to carie his bones into Chanaan he dieth and is put in a coffin VVHICH Ioseph seeing fel vpon his fathers face weeping and kissing him †And he commanded his seruantes the physitians that they should embawme his father with spices †Who fulfilling his commandements there passed fourtie dayes for this was the maner of corses embawmed and Aegypt mourned him seuentie daies †And the mourning time being expired Ioseph spake to the familie of Pharao If I haue found grace in your sight speake in the eares of Pharao †for so much as my father did adiure me saing Behold I die in my sepulchre which I digged for my selfe in the land of Chanaan thou shalt burie me I wil goe vp therfore and burie my father and returne †And Pharao said to him Goe vp and burie thy father as thou wast adiured †Who going vp there went with him al the ancients of Pharaos house and al the elders of the Land of Aegypt †the house of Ioseph with his brethren sauing their little ones and the flockes and heards which they had left in the Land of Gessen †He had also in his traine chariotts and horsemen and it became no smal multitude †And they came to the floore of Atad which is situate beyond Iord aine where celebrating the exequies with great and vehement mourning they spent ful seuen dayes †Which when the Inhabiters of the Land of Chanaan had seene they said This is a great mourning vnto the Aegyptians And therfore the name of that place was called The mourning of Aegypt †Therfore the sonnes of Iacob did as he commanded them †and carying him into the Land of Chanaan they buried him in the duble caue which Abraham had bought with the field for a possession to burie in of Ephron the Hethite against Mambre †And Ioseph returned into Aegypt with his brethren and with al the traine his father being buried †After whose death his brethren fearing and talking one with an other Lest perhaps he be mindful of the iniurie which he suffered and requite vs al the euil that we haue done †they aduertised him saing Thy father commanded vs before he died †that we should say thus much to thee in his wordes I besech that thou forget the wicked fact of thy brethren and the sinne malice which they haue exercised against thee we also desire thee that to the seruants of the God of thy father thou remit this iniquitie Whom when Ioseph ad heard he wept †And his brethren came to him and adoring prostrate on the ground they said We are thy seruantes †To whom he answered Feare not can we resist the wil of God †“ You thought euil against me but God turned that into good that he might exalt me as presently you see and might saue many peoples †Feare not I wil feed you your lirle ones and he comforted them and spake gently mildly †And he dwelt in Aegypt with al his fathers house and liued an hundred and tenne yeares And he sawe the children of Ephraim vnto the third generation Also the children of Machir the sonne of Manasses were borne in Iosephs knees †Which thinges being done he spake to his brethren After my death God wil visite you and wil make you goe vp out of this land to the land which he sware to Abraham Isaac and Iacob †And when he had adiured them and said God wil visite you carie my bones with you out of this place †he died being an hundred and tenne yeares old And being embawmed with spices was put in a coffin in Aegypt ANNOTATIONS CHAP L. 20. You thought euil This plaine distinction sheweth that sinne is wholly of the sinner and that God hath no part therin but turneth it to good For those things which Iosephs brethren did against him were occasions of his aduancement in Aegypt through the omnipotent wisdome of God VVhose â—â—opeitie is out of euerie euil to draw good S. Chrisost ho. 67. in Gen. S. Aug. Enchirid. c. 11. li. 14. c. 27. de â—â—â—it 25. Carie my bones vvith you For the same reasons Ioseph would be finally buried in Chanaan for which Iacob desired to be there buried chap. 47. but Ioseph would not presently be caried thither lest it might haue geuen offence to the Aegyptians or at least haue diminished their fauoure towardes his brethren and withal he would confirme his brethren in their hope of returning seing he was content that his bodie should expect in Aegypt til the whole Nation should returne into Chanaan THE ARGVMENT OF THE BOOKE OF EXODVS MOYSES hauing prosecuted in Genesis the sacred historie of the Church vnto Iosephs death containing the space of 2310. yeares continueth the same in Exodus for 145. yeares more VVhere he first briefly recounteth how a smal number of Israelites especially after the death of Ioseph being much increased a new King risen in the meane time who knew not Ioseph together with other Aegyptians enuying their better partes both of bodie and minde and more fortunate progres in wealth fearing also lest they stil multiplying either by their owne forces or ioyning with other foreners might spoile Aegypt and returne into Chanaan and hating their Religion because they acknowledged one onlie eternal omnipotent God denying and detesting the new imaginarie goddes of the Aegyptians resolued and publickly decreed by oppression to
Lord †the priest shal account the price according to the number of yeares vnto the iubilee and he that had vowed shal geue that to the Lord. †but in the Iubilee it shal returne to the former owner that sould it and had it in the lotte of his possession †Al estimation shal be weighed by the sicle of the sanctuarie A sicle hath twentie oboles †The “ first borne which pertaine to the Lord no man may sanctifie and vow whether it be oxe or sheepe they are the Lordes †And if it be an vncleane beast he that offereth it shal redeme it according to thy estimatimation and shal adde the fift part of the price If he wil not redeme it it shal be sould to an other for how much soeuer it was estemed by thee †Anie thing that is consecrated to the Lord whether it be man or beast or field shal not be sould neither can it be redemed Whatsoeuer is once consecrated shal be holie of holies to the Lord. †And any consecration that is offered of a man shal not be redemed but dying shal die †Al tithes of the land whether of corne or of the fruites of trees are the Lordes and are sanctified to him †And if anie man wil redeme his tithes he shal adde the fift part of them †Of al the tithes of oxen and sheepe and goates that passe vnder the sheepheardes rodde euerie tenth that commeth shal be sanctified to the Lord. †It shal not be chosen neither good nor bad neither shal it be changed for an other If anie man change it both that which was changed and that for the which it was changed shal be sanctified to the Lord and shal not be redeemed †These are the precepts which our Lord commanded Moyses vnto the children of Israel in the mount Sinai ANNOTATIONS CHAP. XXVII 26. The sirst borne God here forbiddeth to vow the sirst borne and geueth the reason for that they are the Lordes shewing that those things wherto we are already bound are not properly matter of vow But a vowe properly is a religious promise voluntarily made to God of a good thing vnto which we were not bound And that the same is verie gratful to God appeareth not only in this chapter and in manie other places of Moyses law but also in the law of nature Gen. 28. Iacob vowed and God accepted therof Gen. 31. v. 13. And the royal Prophet in diuers Psalmes pertaining to the new Testament commendeth vowes It is certaine also manifest 1. Tim. 5. that widowes did lawfully vowe chastitie in the primitiue Church and such as did afterward breake the same did violate their promise to God Innumerable also most lerned and most godlie fathers haue euer from Christs time both taught and practised religious vowes of obedience to superiors who otherwise had no authoritie ouer them and of perpetual chastitie and voluntarie pouertie It is likewise and continually hath benne a most common practise in the Church to vow other good workes of pietie as to visite holie places to build Churches Collegies Hospitals and the like being no way bound therto but of mere deuotion See Annotations 1. Tim. 5. THE ARGVMENT OF THE BOOKE OF NVMERI IN this booke called Numeri are contained saieth S. Hierom the Mysteries of al Arithmetike or numberiug of the Prophecie of Balaam and of the fourtie two Mansions of the Israelites in the desert VVhich mystical sense the same great Doctor as also S. Augustin and other Fathers do gather of the literal written by Moyses VVho here prosecuteth the sacred historie after Genesis and Exodus Leuiticus also containing one moneth from the second moneth of the second yeare after the deliuerie of the Israelites out of Aegypt nere 39. yeares to the last of Moyses life First therfore he reportetâ— how al the men of twelue tribes of the age of twentie yeares and vpward were numbered Likewise the tribe of Leui was numbered and imployed parth in priestlie function the rest to assist the priests He describeth also the oraer of marching and encamping the Leuites alwayes next and round about the Tabernacle the other twelue tribes in circuite of them on al sides He moreouer recordeth certaine notable murmurings tumults schismes and rebellions with the euents therof and miserable endes of chief seducers VVhose great iniuries Moyses mekely sustained with singular patience stil executing his owne function with heroical fortitude Among which diuers precepts and lawes are partly repeated partly added as wel concerning Religion and Gods seruice as godlie policie and ciuil gouernment of the people with chastisment of offenders How also their enemies endeuoured to annoy them Balaâ— king of Moab procuring Balaam the sorcerer so much as in him lay to curse them but al in vaine Yet by carnal fornication manie were drawen to spiritual Both which being punished God againe prospered his people in diuers encounters and battailes against Infidels Finally the promised Land of Chanaan on both sides lordaine is described by limites which they shal parte amongst them by loâ—t the Leuites mingled in euerie tribe with their appointed cities and commodities for habitation and the tithes first fruites oblations and abundant prouision for their maintenance Cities also of refuge are designed for casual manslayers and a law established that al shal marie within their owne tribes to avoide confusion of inheritances So this booke may be diuided into three partes In the first the principal and most perfect sort of the people are numbered and disposed in order according to diuers states and offices before they depart from the desert of Sinai in the nine first chapters Then are related sundrie thinges which happened vnto them in the rest of their iourney especially manie and great impediments through al which God punishing some brought the residue to enioy the promised land from the 10. chap. to the end of the 33. Lastly the countrie of Chanaan is againe promised with order so to possâ—sse and enioy it that euerie tribe may haue and keepe their seueral partes in the three last chapters THE BOOKE NVMERI OR NVMBERS IN HEBREW VAIED ABBER CHAP. I. Al the men of twelue tribes of Israel of the age of twentie yeares and vpwardes but not vnder nor wemen are numbred 20. and are sound in al six hundred thirtie thousand fiue hundred fiftie 47. The Leuites not yet numbred are designed to serue about the Tabernacle AND our Lord spake to Moyses in the desert of Sinai in the tabernacle of couenant the first day of the second moneth the second yeare of their going out of Aegypt saying †Take the summe of the whole assemblie of the children of Israel by their kinredes houses and the names of euerie one whatsoeuer of the male sexe †from the twentith yeare and vpward of al the strong men of Israel and you shal number them by
of two former lawes the one Leuit. 25. prouiding that inheritance of landes should not be sold nor otherwise alienated but vntil the Iubilee yeare and then returne to him or his heyres to whom it pertained before the other Num. 27. ordaining that for lack of a sonne daughters should enherite this difficultie did rise in case an enheretrixe did marrie a man of an other tribe her landes by that meanes should passe from tribe to tribe and not be restored in the Iubilee yeare For auoiding of which inconuenience a further law is made that none shal marrie out of their owne tribe Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda though in the old Testament there is no such expresse dispensation nor explication of the law but by tradition was holden for lawful and practised by so holie a man as Zacharie And not without mysterie as S. Augustin noteth li. 2. c. 2. d◠consen Euang. for that Christ the Annointed of God was prefigured by the annointing of Kings and Priests and borne of the royal and priestlie tribes being both a King and a Priest THE ARGVMENT OF DEVTERONOMIE DEVTERONOMI in English The second law so called not that there be two lawes of Moyses but because the same which was first geuen in Mount Sinai fiftie dayes after the children of Israel parted from Aegypt is here repeted in the eleuenth moneth of the fourtith yeare of their abode in the desert In which repetition albeit Moyses explicateth the same law adding also diuers things not expressed before yet is it but an Abbridgement conceiued and vttered in fewer wordes VVhereupon S. Bode in princ Leuit. compareth this booke with the foure precedent as one made of them al. For wheras the former foure prefigured the foure Gospels this signified the whole Gospel contained in al foure Likewise S. Hierom calleth it A prefiguration of the Euangelical law so iterating former things that al become new of old Epist ad Paulin. ca. 7. de Mans 42. But touching the literal sense Moyses here compriseth foure general things vnto which after his death the fifth is added and so the whole conteineth fiue partes First he briefly reciteth Gods special benefites bestowed on this people and their ingratitude incredulitie murmurings and punishments in the three first chapters Secondly he repeteth and explicateth Gods precepts moral ceremonial and iudicial with the functions and offices of Priests and Leuites from the 4. chap. to the 27. Thirdly he denounceth Gods promises of manie blessings and thretes of punishments for keeping or breaking his commandments from the 27. chap. to 31 Fourthly he exhorteth them to serue and loue God but withal fortelleth that they wil often fal to great sinnes and for the same shal be punished and at last forsaking Christ shal be forsaken yet finally blesseth their tribes in figure of the Gentiles that shal be called in their place chap. 31. 32. and 33. Fiftly in the last chapter losue writeth the death burial and singular commendation of Moyses THE BOOKE OF DEVTERONOMIE IN HEBREW ELLE HADDEBARIM CHAP. I. Moyses beginneth the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt to repete and explicate the Law 6. first putting them in mind of Gods munisicence his owne and other superiors care ouer them their ingratitude incredultie murmuring 34. and punishment for the same THESE are the wordes which Moyses spake to al Israel beyond Iordan in the champion wildernesse against the Read sea betwen Pharan and Thophel and Laban and Haseroth where there is verie much gold †eleuen daies from Horeb by the way of mount Seir to Cadesbarne †The fourtith yeare the eleuenth moneth the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them †after that he had stroke Sehon king of the Amorrheites which dwelt in Hesebon and Og the king of Basan which abode in Aseroth and in Edrai †beyond Iordan in the Land of Moab And Moyses began to expound the law and to say †The Lord our God spake to vs in Horeb saying It is sufficient for you that you haue stayed in this mountaine †returne and come to the mountaine of the Amorrheites and to the rest that are next to it champion and hillie and lower places against the South and beside the shore of the sea the Land of the Chananeites and of Libanus vnto the greate riuer Euphrates †Behold quoth he I haue deliuered it to you enter in and possesse it vpon the which our Lord sware to your fathers Abraham Isaac and Iacob that he would geue it to them and to their seede after them †And I said to you at that time †I alone can not susteyne you because the Lord your God hath multiplied you and you are this day as the starres of heauen verie manie †The Lord God of your fathers adde to this number manie thousandes and blesse you as he hath spoken †I alone am not able to susteyne your businesses and the charge of you and your quareles †Geue from among you wise and skilful men and such whose conuersation is approued in your tribes that I may appoint them your princes †Then you answered me The thing is good which thou meanest to do †And I tooke of your tribes men wise and noble and appointed them princes tribunes and centurions and quinquagenarians and deanes that might teach you al thinges †And I commanded them saying Heare them and iudge that which is iust whether he be the same countrie man or a stranger †There shal be no difference of persons so shal you heare the litle as the great neither shal you accept any mans person because it is the iudgement of God And if any thing seme hard to you referre it to me and I wil heare it †And I commanded al thinges that you ought to do †And departing from Horeb we passed through the terrible and huge wildernesse which you saw by the way of the mountaine of the Amorrheite as the Lord our God had commanded vs. And when we were come into Cadesbarne †I said to you You are come to the mountaine of the Amorrheite which the Lord our God wil geue to vs. †See the Land which the Lord thy God geueth thee goe vp and possesse it as the Lord our God hath spoken to thy fathers feare not neither dread you any thing †And you came al vnto me and said Let vs send men that may view the Land and may bring vs word what way we shal ascend and to what cities to goe †And because the saying pleased me I sent of you twelue men one of euerie tribe †Who when they had gone
of our Lord thy God and keepe his preceptes and ceremonies which are written in this law and returne to our Lord thy God in al thy hart and in al thy soule †This commandment that I command thee this daie “ is not aboue thee nor so farre of †nor situated in heauen that thou maiest say Which of vs is able to ascend vnto heauen to bring it to vs that we may heare and fulfil it in worke †Nor placed beyond the sea that thou mayest pretend and say Which of vs can passe ouer the sea and bring it euen vnto vs that we way heare and doe that which is commanded †But the word is very neere thee in thy mouth and in thy hart to doe it †Consider that I haue “ set before thee this day life and good and contrariewise death and euil †that thou mayest loue our Lord thy God and walke in his waies and keepe his commandmentes and ceremonies and iudgementes and thou mayest liue and he multiplie thee and blesse thee in the Land which thou shalt enter to possesse †But if thy hart be auerted and thou wilt not heare and deceaued with errour thou adore strange goddes and serue them †I foretel thee this day that thou shalt perish and abide a litle time in the Land which passing ouer Iordan thou shalt enter to possesse †“ I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that both thou mayest liue and thy seede †and mayest loue our Lord thy God and obey his voice and cleaue to him for he is thy life and the length of thy daies that thou mayest liue in the Land for the which our Lord sware to thy fathers Abraham Isaac and Iacob that he would geue it them ANNOTATIONS CHAP. XXX 6. God vvil circumcise thy bart Most true it is that of our selues without Gods grace none can kepe or fulfil the commandmentes But he whose hart God doth circumcise is therby made able to loue God with al his hart and with al his soule And except some hartes were thus circumcised and so made able to loue God aboue al and consequently their neighboures God should not performe his promise that he wil circumcise the hart of some 11. Is not aboue thee VVhen thou art stirred vp assisted and indued with Gods grace the commandment of God is not then aboue thee nor faire of from thee but very nere thee in thy mouth to confesse God and his truth and in thy hart to do it But you wil aske How then cometh it to passe that manie hauing receiued sufficient grace yet do not kepe Gods commandmentes God him self answereth 15. That he hath set before thee life and good and contrrivvise death and euil he inuiteth and helpeth yet forceth thee not he geuethâ—thee powre abilitie helping and not destroying thy freewil that thou maist loue our Lord thy God walke in his wayes and kepe his commandements But if thy hart be auerted and v. 17. thou vrilt not heare thou shalt perish Againe God inculcateth 19. I cal for vvitnesses heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life c. VVhat Doctor can teach more plainly the possibilitie of keeping Gods commandmentes and frewil in man then this text of holie Scripture CHAP. XXXI Moyses substituteth Iosue his successour in temporal gouernment 9. deliuereth the law to the Priestes 16. God fortelleth that the people wil often forsake him and that he wil punish them 19. commandeth Moyses to write a canticle an abrigement of the Law easie to be remembred 25. and in further testimonie against them the Leuites must put this booke in the arke of couenant MOYSES therfore went and spake al these wordes to al Israel †and said to them I am this day a hundred and twentie yeares old I can not goe out and come in any longer especially wheras our Lord also hath said to me Thou shalt not passe ouer this Iordan †Our Lord therfore thy God wil passe ouer before thee he wil destroy al these nations in thy sight and thou shalt possesse them and this Iosue shal passe ouer before thee as our Lord hath spoken †And our Lord shal doe to them as he did to Sehon and Og the kinges of the Ammorheites and to their land and shal destroy them †Therfore when our Lord shal haue deliuered these also to you you shal doe in like manner to them as I haue commanded you †Doe manfully and be strengthned feare not neither tremble ye at their sight because our Lord thy God him selfe is thy conductor and wil not leaue nor forsake thee †And Moyses called Iosue and said to him before al Israel Take courage and be strong for thou shalt bring in this people into the Land which our Lord sware that he would geue to their fathers and thou shalt diuide it by lotte †And our Lord that is your conductor him selfe wil be with thee he wil not leaue nor forsake thee feare not neither dread thou †Moyses therfore wrote this law and deliuered it to the priestes the sonnes of Leui which caried the arke of the couenant of our Lord and to al the ancientes of Israel †And he commanded them saying After seuen yeares in the yeare of remission in the solemnitie of tabernacles †when al come together out of Israel to appeare in the sight of our Lord thy God in the place which our Lord shal choose thou shalt read the wordes of this law before al Israel they hearing †and the people being assembled together as wel men as wemen children and strangers that are within thy gates that hearing they may learne and feare our Lord your God and keepe and fulfil al the wordes of this law †Their children also who now are ignorant that they may heare and feare our Lord their God al the daies that they liue in the Land which passing ouer Iordan you goe to obteyne †And our Lord said to Moyses Behold the daies of thy death are nigh cal Iosue and stand ye in the tabernacle of testimonie that I may command him Moyses therfore and Iosue went and stoode in the tabernacle of testimonie †and our Lord appeared there in the piller of a cloude which stood in the entring of the tabernacle †And our Lord said to Moyses Behold thou shalt sleepe with thy fathers and this people rysing vp wil fornicate after strange goddes in the Land to the which it entreth to dwel therein there wil they forsake me and wil make the couenant which I haue made with them of none effect †And my furie shal be wrath against them in that day and I wil forsake them and wil hide my face from them and they shal be deuoured al euils and afflictions shal finde them so that they shal say
Lord make this woman which entereth into thy house as Rachel and Lia which builded the house of Israel that she may be an example of vertue in Ephrata and may haue a famous name in Bethlehem †and that thy house may be as the house of Phares whom Thamar bare to Iudas of the seede which our Lord shal geue thee of this yong woman †Booz therfore tooke Ruth and had her to wife and went in vnto her and our Lord gaue her to conceiue and to beare a sonne †And the wemen said to Noemi Blessed be our Lord which hath not suffered that there should fayle a successor of thy familie that his name should be called in Israel †And thou shouldest haue one that may comfort thy soule and cherish thy old age For of thy daughter in law is he borne which wil loue thee and much better is she to thee then if thou hadst seuen sonnes †And Noemi taking the child put it in her bosome and did the office of a nource and of one that should carie him †And the women her neighbours congratulating her and saying There is a sonne borne to Noemi called his name Obed this is the father of Isai the father of Dauid †These are the generations of Phares Phares begat Esron †Esron begat Aram Aram begat Aminadab †Aminadab begat Nahasson Nahasson begat Salmon †Salmon begat Booz Booz begat Obed †Obed begat Isai Isai begat Dauid THE ARGVMENT OF THE BOOKES OF KINGES AND PARALIPPOMENON IN GENERAL AFTER the booke of Iudges wherunto Ruth is annexed rightly folow the bookes of Kinges signifying that after the general Iudgement cometh the euerlasting Kingdome As venerable Beda expoundeth this connexion of bookes wherin he also explicateth manie other Mysteries of Christ the Church praefigured in these histories Likewise S. Gregorie teacheth that besides the historical moral sense expressed in the simplicitie of the letter an other mystical vnderstanding is to be sought the height of the Allegorie In confirmation wherof he citeth S. Augustin and S. Hierom who say that Elcana his two wiues signified the Synagogue of the Iewes and the Church of Christ that the death of Heli Saul with translation of Priesthood to Samuel and Sadoch and of the Kingdome to Dauid and his Successors praefigured the new Priesthood and new Kingdome of Christ the old ceasing which were shadowes therof So these two great Doctors S. Gregorie and S. Beda insisting in the steppe of other lerned holie Fathers that had gone before them expound these histories not only historically but also mystically The historie first setteth forth the changing of the forme of gouernment from Iudges to Kinges and then at large what Kinges did reigne ouer the Hebrew people as wel in one intire Realme as ouer the same people diuided into two kingdomes their more principal Actes their good and euil behauiour also the prosperitie declinations and final captiuities of both the Kingdomes Al which is conteined in foure bookes of Kinges with other two partly repeting that was saied before but especially supplying thinges omitted in the whole sacred historie from the beginning of the world called Paralippomenon The two first are also called the Bookes of Samuel though he writ not one of them wholly for he died before the historie of the former ended but they goe both vnder his name because he annointed the two first Kinges and writ a great part of their Actes Wherto the rest was added either by Dauid and Salomon as some thinke or by Nathan and Gad as is probably gathered 1. Paralip 29. v. 29. The authors also of the third and fourth bookes of Kinges and of the two of Paralippomenon are vncertaine yet al haue euer bene receiued and held for Canonical Scripture THE ARGVMENT OF THE FIRST BOOKE OF KINGES THIS first booke may be diuided into foure partes First are recorded the gouernmeÌ„tes of Heli Samuel with the occasions of changing the state of that commonwealth into a Kingdome in the eight first Chapters Secondly the election and gouernment of Saul their first King from the 9. chap. to the 16. Thirdly Dauids annointing his vertues trubles and persecutions from the 16. chap. to the 28. Fourthly the ruine of Saul and exaltation of Dauid in the foure last Chapters THE FIRST BOOKE OF SAMVEL WHICH WE CAL THE FIRST OF KINGES CHAP. I. Elcana hauing two wiues the one called Anna is barren and for the same is reproâ—hed by the other called Phenenna 9. Anna voweth and prayeth for a man child 19. conceiueth and beareth a sonne calleth him Samuel 24. and presenteth him to the seruice of God in Silo. THERE was a man of Ramathaimsophim of mount Ephraim his name Elcana the sonne of Ieroham the sonne of Eliu the sonne of Thohu the sonne of Suph an Ephraite †and he had two wiues the name of one was Anna and the name of the second Phenenna Phenenna had children but Anna had not children †And that man went vp from his citie vpon ordinarie dayes to adore and sacrifice vnto the Lord of hostes in Silo. And there were the two sonnes of Heli Ophni and Phinees priestes of our Lord. †The day came therfore Elcana immolated and gaue to Phenenna his wife to al her sonnes and daughters partes †but to Anna he gaue one part with heauie cheere because he loued Anna. And our Lord had shut her matrice †Her aduersarie also afflicted her and vexed her sore in so much that she vp brayded her that our Lord had shut her matrice †and so did she euerie yeare when the time returned that they went vp to the temple of our Lord and so she prouoked her moreouer she wept and tooke not meat †Elcana therfore her husband said to her Anna why weepest thou and why doest thou not eate and wherfore doest thou afflict thy hart Am not I better to thee then tenne children †And Anna arose after she had eaten and drunke in Silo. And Heli the priest sitting vpon a Stoole before the postes of the house of our Lord †wheras Anna had a heauie hart she praied to our Lord weeping aboundantly †and she vowed a vowe saying O Lord of hostes if regarding thou wilt behold the affliction of thy seruant and wilt be mindeful of me and not forgette thy handmaide and wilt geue vnto thy seruant a man childe I wil geue him to our Lord al the daies of his life the rasour shal not come vpon his head †And it came to passe when she multiplied praiers before our Lord that Heli obserued her mouth †Moreouer Anna spake in her hart and onlie her lippes moued and voice there was not heard at al. Heli therfore thought her to be drunke †and sayd to her How long wilt thou be drunke digest a litle the wyne wherwith thou art wette †Anna answering Not so quoth she my lord for I am an exceding
sicke thus and thus shalt thou speake to her When she therfore entered in and dissembled to be that she was †Ahias heard the sound of her feete entring in at the doore and sayd Come in Ieroboams wife Why doest thou fayne thy self to be an other woman But I am sent to thee a heauie messenger †Goe and tel Ieroboam Thus sayth our Lord the God of Israel Because I haue exalted thee out of the middes of the people and made thee prince ouer my people Israel †and haue rent the kingdom of the house of Dauid and geuen it to thee and thou haft not beene as my seruant Dauid who kept my commandementes and folowed me in al his hatt doing that which was wel liked in my sight †but hast wrought euil aboue al that haue beene before thee and hast made thee strange and molten goddes that thou mightest prouoke me to anger and hast reiected me behind thy backe †therfore behold I wil bring in euils vpon the house of Ieroboam and wil strike of Ieroboam him that pysseth to the wal and the inclosed and the vilest in Israel and I wil cleanse the remaynes of the house of Ieroboam as dung is wont to be cleansed til al be pure †They that shal die of Ieroboam in the citie them the dogges shal eate and they that shal die in the field them the foules of the ayre shal deuoure because our Lord hath spoken †Thou therfore arise and goe into thy house and in the verie entrance of thy feete into the citie the childe shal die †and al Israel shal mourne for him and shal burie him for this onlie of Ieroboam shal be brought into the sepulchre because vpon him hath beene found a good word from our Lord the God of Israel in the house of Ieroboam †And our Lord wil appoynt to him self a king ouer Israel that shal strike the house of Ieroboam in this day and in this time †and our Lord the God of Israel shal strike it as a reede is went to be moued in the water and he shal plucke out Israel from this good countrie which he gaue to their fathers and shal scatter them ouer the Riuer because they haue made to them selues groues to prouoke our Lord. †And our Lord shal deliuer Israel for the sinnes of Ieroboam who hath sinned made Israel to sinne †The wiâ—e therfore of Ieroboam arose and departed and came into Thersa and when she entered the threshold of the house the childe died †and they buried him And al Israel mourned for him according to the word of our Lord which he spake in the hand of his seruant Ahias the prophete †But the rest of the wordes of Ieroboam how he fought and how he reigned behold they are written in the Booke of the wordes of the daies of the kinges of Israel †And the daies that Ieroboam reigned are two and twentie yeares and he slept with his fathers and Nadab his sonne reigned for him †Moreouer Roboam the sonne of Salomon reigned in Iuda one and fourtie yeares old was Roboam when he began to reigne seuentene yeares reigned he in Ierusalem the citie which our Lord chose to put his name there of al the tribes of Israel And his mothers name was Naama an Ammonite †And Iudas did euil before our Lord and prouoked him aboue al thinges that their fathers had done in their sinnes which they sinned †For they also built them altars and statues and groues vpon euerie high hil and vnder euerie tree ful of grene leaues †yea and effeminates were in the land and they did al the abominations of the gentiles which our Lord destroyed before the face of the children of Israel †And in the fifth yeare of the reigne of Roboam Sesac the king of Aegypt came vp into Ierusalem †and tooke the treasures of the house of our Lord and the kinges treasures and al thinges he spoyled the shieldes also of gold which Salomon had made †for the which Roboam made brasen shieldes deliuered them into the hand of the captaynes of shield bearers and of them that kept watch before the doore of the kinges house †And when the king went into the house of our Lord they that had the office to goe before caried them and afterward they recaried them to the armourie of the shield bearers †And the rest of the wordes of Roboam al that he did behold they are written in the Booke of the wordes of the daies of the kinges of Iuda †And there was warre betwen Roboam and Ieroboam alwaies †And Roboam slept with his fathers and was buried with them in the citie of Dauid and his mothers name was Naama an Ammonite and Abias his sonne reigned for him CHAP. XV. Abias reigneth wickedly in Iuda three yeares 8. After him his sonne Asa succeding destroyeth idolatrie reigning fourtie one yeares 16. VVho hauing wâ—rres with the king of Israel maketh league with the king of Syria 24. Asâ— dying Iosaphat succedeth 25. Nadab reigneth wickedly two yeares in Israel is then slaine by Baasa of the tribe of Issachar 29. and his whole familie is destroyed 33. Baasa also reigneth wickedly twentie foure yeares THERFORE in the eightenth yeare of king Ieroboam the sonne of Nabat Abias reigned ouer Iuda †Three yeares reigned he in Ierusalem the name of his mother was Maacha the daughter of Abessalom †And he walked in al the sinnes of his father which he had done before him neither was his hart perfect with our Lord his God as the hart of Dauid his father †But for Dauids sake our Lord his God gaue him a lampe in Ierusalem that he might rayse vp his sonne after him and establish Ierusalem †because Dauid had done right in the eies of our Lord and had not declined from al thinges which he commanded him al the daies of his life except the matter of Vrias the Hetheite †But there was warre betwen Roboam and Ieroboam al the time of his life †And the rest of the wordes of Abias and al that he did are they not written in the Booke of the wordes of the kinges of Iuda And there was warre betwen Abias and Ieroboam †And Abias slept with his fathers and they buried him in the citie of Dauid and Asa his sonne reigned for him †In the twenteth yeare therfore of Ieroboam the king of Israel reigned Asa the king of Iuda †And he reigned one fourtie yeares in Ierusalem His mothers name was Maaca the daughter of Abessalom †And Asa did right before the sight of our Lord as Dauid his father †and he tooke away the effemmare out of the land and he purged al the filth of the idols which his fathers had made †Moreouer he remoued also Maaca his mother that she should not be princesse in the sacrifices of Priapus and in the groue which she had consecrated and
he destroyed her denne and brake the most filthie idol and burnt it in the torrent cedron †but the excelses he did not take away Otherwise the hart of Asa was parfect with our Lord al his daies †and he caried in those thinges which his father had sanctified and vowed into the house of our Lord siluer and gold and vessels †And there was warre betwen Asa and Baasa the king of Israel al their daies †Baasa also the king of Israel went vp into Iuda and built Rama that no man might go out or come in of Asaes side the king of Iuda †Asa therfore taking al the siluer and gold that remained in the treasures of the house of our Lord and in the treasures of the kinges house gaue it into the handes of his seruantes and he sent to Benadad the sonne of Tabremon the sonne of Hezion the king of Syria which dwelt in Damascus saying †There is a league betwen me and thee betwixt my father and thy father therfore I haue sent thee giftes siluer and gold and I desire thee that thou come and make void the league that thou hast with Baasa the king of Israel and he may retire from me †Benadad agreing to king Asa sent the princes of his armie into the citiees of Israel and they stroke Ahion and Dan and Abeldomum of Maacha and al Cenneroth to witte al the Land of Nephthali †Which when Baasa had heard he intermitted to build Rama and returned into Thersa †But king Asa sent word into al Iuda saying Let no man be excused and they tooke stones from Rama and the timber therof wherwith Baasa had built and Asa of it built Gabaa Beniamin and Maspha †But the rest of al the wordes of Asa and al his forces and al that he did the cities that he built are not these written in the Booke of the words of the dayes of the kinges of Iuda How beit in the time of his old age he was diseased in his feete †And he slept with his fathers was buried with them in the citie of Dauid his father And Iosaphat his sonne reigned for him †But Nadab the sonne of Ieroboam reigned ouer Israel the second yeare of Asa the king of Iuda and he reigned ouer Israel two yeares †And he did that which is euil in the sight of our Lord and walked in the waies of his father and in his sinnes wherwith he made Israel to sinne †And Baasa the sonne of Ahias of the house of Issachar lay in wayte against him and stroke him in Gebbethon which is a citie of the Philistimes for Nadab and al Israel besieged Gebbethon †Baasa therfore slew him in the third yeare of Asa the king of Iuda and reigned for him †And when he reigned he stroke al the house of Ieroboam he leaft not so much as one soule of his seede til he destroied him according to the word of our Lord which he had spoken in the hand of Ahias the Silonite †for the sinnes of Ieroboam which he had sinned and wherwith he had caused Israel to sinne and for the offence wherwith he prouoked our Lord the God of Israel †But the rest of the wordes of Nadab and al that he wrought are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And there was warre betwen Asa and Baasa the king of Israel al their daies †In the third yeare of Asa the king of Iuda reigned Baasa the sonne of Ahias ouer al Israel in Thersa foure and twentie yeares †And he did euil before our Lord walked in the waies of Ieroboam and in his sinnes wherwith he made Israel to sinne CHAP. XVI Iehu for prophecying the destruction of Baasa and his house 7. is slaine 8. yet his sonne Ela reigneth tvvo yeares 9. Then Zambri rebelleth killeth Ela and reigneth 16. Part of the people choosing Amri prince of the armie their king 18. Zambri desperatly burneth himselfe and the kings palace 21. an other part folow Thebni as king til his death 23. Amri reigneth tvvelue yeares vvickedly 29. His sonne Achab succedeth marieth Iezabel and serueth Baal 34. In the meane time Hiel repairer◠Iericho AND the word of our Lord came to Iehu the sonne of Hanani agaynst Baasa saying †For so much as I haue exalted thee out of the dust sette thee duke ouer my people Israel but thou hast walked in the way of Ieroboam and hast made my people Israel to sinne that thou mightest anger me with their sinnes †behold I wil cut downe the posteritie of Baasa and the posteritie of his house and I wil make thy house as the house of Ieroboam the sonne of Nabat †Whosoeuer of Baasa shal die in the citie him shal the dogges eate and whosoeuer of his shal die in the countrie him shal the fowles of the ayre deuoure †But the rest of the wordes of Baasa and whatsoeuer he did and his battels are not these things written in the Booke of the wordes of the daies of the kinges of Israel †Baasa therfore slept with his fathers and was buried in Thersa and Ela his sonne reigned for him †And when the word of our Lord came in the hand of Iehu the sonne of Hanani the prophete agaynst Baasa and agaynst his house and agaynst al the euil that he had done before our Lord to anger him in the workes of his handes that it should be made as the house of Ieroboam for this cause he slew him that is to say Iehu the sonne of Hanani the prophete †In the sixe and twenteth yeare of Asa the king of Iuda reigned Ela the sonne of Baasa ouer Israel in Thersa two yeares †And his seruant Zambri rebelled agaynst him the captayne of the halfe part of the horsemen and Ela was in Thersa drinking and dronken in the house of Arsa the gouernour of Thersa †Zambri therfore rushing in stroke and slew him in the seuen and twenteth yeare of Asa the king of Iuda he reigned for him †And when he teigned and sate vpon his throne he stroke al the house of Baasa and he leaft not of it one that could pysse agaynst a wal his kinsfolke and frendes †And Zambri destroyed al the house of Baasa according to the word of our Lord that he had spoken to Baasa in the hand of Iehu the prophet †for al the sinnes of Baasa and the sinnes of Ela his sonne who sinned and made Israel to sinne prouoking our Lord the God of Israel in their vanities †But the rest of the wordes of Ela and al that he did are not these writen in the Booke of the wordes of the daies of the kinges of Israel †In the seuen and twenteth yeare of Asa the king of Iuda reigned Zambri seuen daies in Thersa moreouer the armie besieged Gebbethon a citie of the Philisthines †And
when they heard that Zambri had rebelled and slayne the king al Israel made Amri their king who was General of the warfare ouer Israel that day in the campe †Amri therfore went vp and al Israel with him from Gebbethon and they besieged Thersa †And Zambri seing that the citie should be taken he went into the palace and burnt him self with the kinges house and he died †in his sinnes which he had sinned doing euil before our Lord and walking in the way of Ieroboam and in his sinne wherwith he made Israel to sinne †But the rest of the wordes of Zambri and of his treason and tyrannie are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †Then was the people of Israel diuided into two partes the halfe part of the people folowed Thebni the sonne of Gineth to make him king and the halfe part Amri †But the people that was with Amri preuayled ouer the people that folowed Thebni the sonne of Gineth and Thebni died and Amri reigned †In the one and thirteth yeare of Asa the king of Iuda Amri reigned ouer Israel twelue yeares in Thersa he reigned six yeares †And he bought the mount of Samaria of Somer for two talentes of siluer and he built it and he called the citie which he had built by the name of Semer the lord of the mount of Samaria †And Amri did euil in the sight of our Lord and wrought wickedly aboue al that were before him †And he walked in al the way of Ieroboam the sonne of Nabat and in his sinnes wherwith he made Israel to sinne that they might anger our Lord the God of Israel in their vanities †But the rest of the wordes of Amri and the battels he made are not these thinges writen in the Booke of the battels that he made are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And Amri slept with his fathers and was buried in Samaria and Achab his sonne reigned for him †But Achab the sonne of Amri reigned ouer Israel the eight and thirteth yeare of Asa the king of Iuda And Achab the sonne of Amri reigned ouer Israel in Samiaria two and twentie yeares †And Achab the sonne of Amri did euil in the sight of our Lord aboue al that were before him †Neither did it suffice him that he walked in the sinnes of Ieroboam the sonne of Nabat besides he tooke to wife Iezabel the daughter of Ethbaul the king of the Sidonians And he went and serued Baal and adored him †And he sette an altar to Baal in the temple of Baal which he had built in Samaria †and he planted a groue and Achab added in his worke prouoking our Lord the God of Israel aboue al the kinges of Israel that were before him †In his daies Hiel of Bethel built Iericho in Abiram his first borne he founded it and in Segub his last he sette vp the gates therof according to the word of our Lord which he spake in the hand of Iosue the sonne of Nun. CHAP. XVII Elias by his prayer â—hutteth the heauen from raining 2. Is fed by a crovv 8 and by a vvidovv of Sareptha 13. vvhose potte of meale and barrel of oyle diminisheth not 17. Her sonne dieth and is raysed to life AND Elias the Thesbite of the inhabiters of Galaad said to Achab Our Lord liueth the God of Israel in whose sight I stand if there shal be these yearer dew and rayne but according to the wordes of my mouth †And the word of our Lord came to him saying †Depart from hence and goe agaynst the East and be hidde in the Torrent carith which is agaynst Iordan †and there thou shalt drinke of the torrent and I haue commanded the rauens that they feede thee there †He therfore went and did according to the word of our Lord and when he was gone he sate in the Torrent carith which is against Iordan †The rauens also brought him bread and flesh in the morning in like maner bread and flesh in the euening and he dranke of the torrent †But after certayne daies the torrent was dried for it bad not rayned vpon the earth †Therfore the word of our Lord came to him saying †Arise and goe into Sareptha of the Sidonians and thou shalt tarie there for I haue commanded a wydow woman there to feede thee †He arose and went into Sareptha And when he was come to the gate of the citie the wydow woman appeared to him gathering stickes and he called her and sayd to her Geue me a litle water in a vessel that I may drinke †And when she went to fetch it he cried after her saying Bring me also I beseche thee a morsel of bread in thy hand †Who answered Our Lord thy God liueth I haue no bread but so much meale in a potte as a hand can hold and a litle oile in a vessel behold I gather two stickes that I may goe in and dresse it for me and my sonne that we may eate and die †To whom Elias sayd feare not but goe and doe as thou hast sayd but first make for me of the same meale a litle harth cake and bring it to me and for thy self and thy sonne thou shalt make afterward †For thus sayth our Lord the God of Israel The potte of meale shal not fayle nor the vessel of oile be diminished vntil the day wherin our Lord wil geue rayne vpon the face of the earth †Who went and did according to the word of Elias and he did eate and she and her house and from that day †the pot of meale fayled not and the vessel of oyle was not diminished according to the word of our Lord which he spake in the hand of Elias †And it came to passe after these thinges the sonne of the woman the goodwife of the house fel sicke and the sickenesse was verie vehement so that there remayned no breath in him †She therfore sayd to Elias What is to me and thee thou man of God comest thou vnto me that myne iniquities might be remembred and thou mightest kil my sonne †And Elias sayd to her Geue me thy sonne And he tooke him from her bosome and caried him into the vpper chamber where him self abode and layd him vpon his bed †And he cried to our Lord and sayd O Lord my God what the widow also with whom I am after a sort susteyned hast thou afflicted that thou wouldest kil her sonne †And he stretched forth measured him selfe vpon the childe three tymes he cried to our Lord and sayd O. Lord my God let the soule of this childe I beseche thee returne into his bodie †And our Lord heard the voice of Elias and the soule of the child returned into him and he reuiued
prophetes about foure hundred men and he sayd to them Shal I goe into Ramoth Galaad to fight or sitte stil Who answered Goe vp and our Lord wil geue it into the kinges hand †And Iosaphat sayd Is there not here some prophete of our Lord that we may aske by him †And the king of Israel sayd to Iosaphat There is one man leaft by whom we may aske our Lord but I hate him because he doeth not prophecie vnto me good but euil Micheas the sonne of Iemla To whom Iosaphat sayd Speake not so ô king †The king of Israel therfore called a certaine eunuch and sayd to him Make hast and bring hither Micheas the sonne of Iemla †And the king of Israel and Iosaphat the king of Iuda sate eche in his throne clothed with royal attyre in a court beside the doore of the gate of Samaria and al the prophetes prophecied before them †Sedecias the sonne of Chanaana made him self hornes of yron and sayd Thus sayth our Lord With these shalt thou strike Syria til thou destroy it †And al the prophetes in like maner prophecied saying Ascend into Ramoth Galaad and goe prosperousely our Lord wil deliuer it into the Kinges handes †But the messenger that went to cal Micheas spake to him saying Behold the wordes of the prophetes with one mouth preach good thinges to the king let thy word therfore be like to theirs and speake good thinges †To whom Micheas sayd Our Lord liueth whatsoeuer our Lord shal tel me that wil I speake †He therfore came to the king and the king sayd to him Micheas shal we goe into Ramoth Galaad to sight or sitte stil To whom he answered Ascend and goe prosperousely and our Lord wil deliuer it into the kinges handes †But the king sayd to him I adiure thee agayne and agayne that thou speake not to me but that which is true in the name of our Lord. †And he sayd I saw al Israel dispersed in the mountaynes as sheepe not hauing a shepeheard and our Lord sayd These haue no maister let euerie man returne into his house in peace †Therfore the king of Israel sayd to Iosaphat Did I not tel thee that he doeth not prophecie me good but alwaies euil †But he adding sayd Therfore heare the word of our Lord I saw our Lord sitting vpon his throne and al the hoste of heauen assisting him on the right hand and on the left †and our Lord sayd Who shal deceiue Achab the king of Israel that he may goe vp and fal in Ramoth Galaad And one sayd these maner of wordes and an other otherwise †And there came forth a spirit and stood before our Lord and sayd I wil deceiue him To whom our Lord spake Wherein †And he sayd I wil goe forth and be a lying spirit in the mouth of al his prophetes And our Lord sayd Thou shalt deceiue and shalt preuayle goe forth and doe so †Now therfore behold our Lord hath geuen the spirite of lying in the mouth of al thy prophetes that are here and our Lord hath spoken euil agaynst thee †And Sedecias the sonne of Chananna came and smote Micheas on the cheeke and sayd Hath the Spirit of our Lord leaft me and hath it spoken to thee †And Micheas sayd Thou shalt see in that day when thou shalt enter into thy chamber within the chamber to be hid †And the king of Israel sayd Take Micheas and let him tarie with Amon the gouernour of the citie and with Ioab the sonne of Amelech †and tel them Thus sayth the king Cast this man into prison and feede him with bread of tribulation and water of distresse til I returne in peace †And Micheas sayd If thou returne in peace our Lord hath not spoken in me And he sayd Heare al ye peoples †Therfore the king of Israel went vp and Iosaphat the king of Iuda into Ramoth Galaad †The king of Israel therfore sayd to Iosaphat Take armour and goe into the battel and put on thyne owne garmentes Moreouer the king of Israel changed his habite and went into the battel †And the king of Syria had commanded the princes of his chariotes thirtie and two saying You shal not fight agaynst any lesser or greater but agaynst the king of Israel onlie †When therfore the princes of the chariotes had seene Iosaphat they suspected that he was the king of Israel and making a violent assault they fought agaynst him Iosaphat cried out †And the princes of the chariotes perceiued that he was not the king of Israel and they ceased from him †And a certaine man bent his bow directing the arrow at al aduenture and by chance he stroke the king of Israel betwen the lunges and the stomacke But he sayd to his cochere Turne thy hand and carrie me out of the armie because I am greuousely wounded †The battel therfore was fought that day and the king of Israel stood in his chariote agaynst the Syrians and he died in the euening the bloud of the wound ranne into the middes of the chariote †and the herauld sounded in al the armie before the sunne sette saying Euerie man returne into his citie and into his countrie †And the king died and was carried into Samaria and they buried the king in Samaria †and washed his chariote in the poole of Samaria and the dogges licked his bloud and they washed the raynes of the bridle according to the word of our Lord which he had spoken †But the rest of the wordes of Achab and al that he did and the house of yuorie that he built and of al the cities that he built are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †Achab therfore slept with his fathers and Ochozias his sonne reigned for him †But Iosaphat the sonne of Asa began to reigne ouer Iuda the fourth yeare of Achab the king of Israel †Fiue and thirtie yeares old was he when he began to reigne and fiue and twentie yeares he reigned in Ierusalem the name of his mother was Azuba the daughter of Salai †And he walked in al the way of Asa his father and he declined not from it and he did that which was right in the sight of our Lord. †But yet he tooke not away the excelses for as yet the people did sacrifice and burnt incense in the excelses †And Iosaphat had peace with the king of Israel †But the rest of the wordes of Iosaphat and his workes which he did and his battels are not these thinges written in the Booke of the wordes of the daies of the kinges of Iuda †Yea and the remnant of the effeminate which remayned in the daies of Asa his father he tooke out of the land †Neither was there then a king appoynted in Edom. †But king Iosaphat had made nauies
sonne of Iosaphat the king of Iuda †He was two and thirtie yeares old when he began to reigne and he reigned eight yeares in Ierusalem †And he walked in the waies of the kinges of Israel as the house of Achab had walked for the daughter of Achab was his wife and he did that which is euil in the sight of our Lord. †But our Lord would not destroy Iuda for Dauid his seruant as he had promised him to geue him a lampe to him and to his children alwaies †In his daies reuolted Edom from being vnder Iuda and made to it self a king †And Ioram came to Seira and al the chariotes with him and he arose in the night and stroke the Idumeans that had beset him and the captaynes of the chariotes and the people fled into their tabernacles †Edom therfore reuolted from being vnder Iuda vntil this day Then Lobna also reuolted at that time †But the rest of the wordes of Ioram and al that he did are not these thinges written in the Booke of the wordes of the kinges of Iuda †And Ioram slept with his fathers and was buried with them in the Citie of Dauid and Ochozias his sonne reigned for him †In the twelfth yeare of Ioram the sonne of Achab the king of Israel reigned Ochozias the sonne of Ioram the king of Iuda †Two and twentie yeares old was Ochozias when he began to reigne and he reigned one yeare in Ierusalem the name of his mother was Athalia the daughter of Amri the king of Israel †And he walked in the waies of the house of Achab and he did that which is euil before our Lord as the house of Achab for he was the sonne in lawe of the house of Achab. †He went also with Ioram the sonne of Achab to fight agaynst Hazael the king of Syria in Ramoth Galaad and the Syrians wounded Ioram †Who returned to be cured in Iezrahel because the Syrians wounded him in Ramoth fighting agaynst Hazael the king of Syria Moreouer Ochozias the sonne of Ioram the king of Iuda went downe to visite Ioram the sonne of Achab into Iezrahel because he was sicke there CHAP. IX Iehu is anointed king of Israel 7. to destroy the house of Athab and Iezabel 14. He presently killeth Ioram king of Israel 27. Likewise Ochozias king of Iuda 30. also Iezabel who is eaten by dogges AND Eliseus the prophete called one of the children of the prophetes and sayd to him Girde thy loynes and take this litle boxe of oyle in thy hand and goe into Ramoth Galaad †And when thou shalt come thither thou shalt see Iehu the sonne of Iosaphat the sonne of Namsi and going in thou shalt rayse him out of the middes of his brethren and shalt bring him into an innter chamber †And holding the litle boxe of oyle thou shalt powre vpon his head and shalt say Thus sayth our Lord I haue anoynted thee king ouer Israel And thou shalt open the doore and flee and shalt not stay there †The yongman therfore the childe of a prophete went into Ramoth Galaad †and entered in thither and behold the captaynes of the armie sate and he sayd I haue a word to thee o prince And Iehu sayd to whom of vs al But he sayd To thee o prince †And he arose and went into the chamber but he powred oyle vpon his head and sayd Thus sayth our Lord the God of Israel I haue anoynted thee king ouer the people of the Lord of Israel †and thou shalt strike the house of Achab thy maister and I wil reuenge the bloud of my seruantes the prophetes and the bloud of al the seruantes of the Lord of the hand of Iezabel †And I wil destroy al the house of Achab and wil kil of Achab him that pisseth agaynst a wal and the shut vp and the meanest in Israel †And I wil make the house of Achab as the house of Ieroboam the sonne of Nabat and as the house of Baasa the sonne of Ahias †Iezabel also the dogges shal eate in the field of Iezrahel neither shal there be anie to burie her And he opened the doore and fled †And Iehu went forth to his maisters seruantes Who said to him Are al thinges wel Why came this madde man to thee Who sayd to them You know the man and what he spake †But they answered It is false but rather doe thou tel vs. Who sayd to them Thus and thus he spake to me and he sayd Thus sayth our Lord I haue anoynted thee king ouer Israel †They therfore made hast and euerie man taking his mantel layd it vnder his feete after the similitude of a iudgement seate they sounded the trumpet and sayd Iehu hath the kingdom †Iehu therfore the sonne of Iosaphat the sonne of Namsi conspired agaynst Ioram Moreouer Ioram had besieged Ramoth Galaad he and al Israel agaynst Hazael the king of Syria †and was returned to be cuted in Iezrael of the woundes for the Syrians had wounded him fighting against Hazael the king of Syria And Iehu sayd If it please you let no man goe forth fugitiue out of the citie leâ—t he goe and tel in Iezrahel †And he mounted and went into Iezrahel for Ioram was sicke there and Ochozias the king of Iuda was come downe to visite Ioram †The watchman therfore that stood vpon the toure of Iezrahel saw the troupe of Iehu coming said I see a troupe And Ioram said Take a Chariote and send to meete them and let him that goeth say Are al thinges wel †He went therfore that was gotten vp into the chariote to meete him and sayd Thus saith the king Are al thinges peaceable And Iehu sayd What hast thou to doe with peace passe and folow me The watchman also told saying The messenger came to them returneth not †He sent also the second chariote of horses and he came to them and said Thus sayth the king Is there peace And Iehu sayd What hast thou to doe with peace passe and folow me †And the watchman told saying He is come as far as they returneth not and it is the pace as it were the pace of Iehu the sonne of Namsi for he goeth amayne †And Ioram sayd Make readie the chariote And they made readie his chariote and Ioram the king of Israel went forth and Ochozias the king of Iuda ech in their chariotes and they went forth to meete Iehu and found him in the field of Naboth the Iezrahelite †And when Ioram had seene Iehu he sayd Is there peace Iehu But he answered What peace The fornications of Iezabel thy mother and her manie sorceries are in their vigour †And Ioram turned his hand and fleing sayd to Ochozias Treason Ochozias †Moreouer Iehu bent his bow with his hand and stroke Ioram betwen the shoulders and the arrow went out through his hart and immediatly he fel in his chariote â€
them forth garmentes †And Iehu going in and Ionadab the sonne of Rechab into the temple of Baal sayd to the worshippers of Baal Search and see leâ—t perhaps there be any with you of the seruantes of the Lord but that there be the seruantes of Baal onlie †They therfore went in to make victimes and holocaustes but Iehu had prepared him without fourescore men and sayd to them Whosoeuer shal escape of these men whom I wil bring into your handes his life shal be for the life of him †And it came to passe when the holo causte was ended Iehu commanded his souldiars and captaynes Goe in and strike them let none escape And the souldiars and captaynes stroke them in the edge of the sword and cast them forth and they went into the citie of the temple of Baal †and brought forth the statue out of Baals temple and burnt it †and brake it in peeces They destroyed also the temple of Baal and made a iakes for it vntil this day †Iehu therfore destroyed Baal out of Israel †but yet from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne he departed not neither forsooke he the golden calues that were in Bethel and Dan. †And our Lord sayd to Iehu Because thou hast diligently done that which was right and that pleased in mine eies and hast done al thinges that were in my hart against the house of Achab thy children shal sitte vpon the throne of Israel to the fourth generation †Moreouer Iehu obserued not to walke in the law of our Lord the God of Israel in al his hart for he departed not from the sinnes of Ieroboam who had made Israel to sinne †In those daies our Lord began to be wearie of Israel and Hazael smote them in al the costes of Israel †from Iordan agaynst the East quarter al the land of Galaad and Gad and Ruben and Manasses from Aroer which is vpon the Torrent Arnon and Galaad and Basan †But the rest of the wordes of Iehu al that he did and his strength are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †And Iehu slept with his fathers and they buried him in Samaria and Ioachaz his sonne reigned for him †And the dayes which Iehu reigned ouer Israel be eight and twentie yeares in Samaria CHAP. XI Athalia killing al the kinges progenie except loas who is saued by his aunt vsurpeth the kingdome 4. But the seuenth yeare Ioiada the high priest crowneth loas king 13. causeth Athalia to be slaine 17. and maketh couenant betwen God the king and the people BVT Athalia the mother of Ochozias seing her sonne dead arose and slew al the kinges seede †But Iosaba king Iorams daughter the sister of Ochozias taking Ioas the sonne of Ochozias stole him out of the middes of the kinges children that were slaine and his nurce out of the bedchamber and hid him from the face of Athalia that he should not be slaine †And he was with her sixe yeares secretly in the house of our Lord. Moreouer Athalia reigned ouer the land †And in the seuenth yeare Ioiada sent and taking the centurions and the souldiars brought them in to him into the temple of our Lord and made a couenant with them and adiuring them in the house of our Lord shewed them the kinges sonne †and commanded them saying This is the thing which you must doe †Let the third part of you goe in on the Sabbath and keepe the watch of the kinges house And let a third part be at the gate Sur let a third part be at the gate behind the dwelling of the shildebearers and you shal keepe the watch of the house of Messa †But let two partes of you al that goe forth on the Sabbath keepe the watch of the house of our Lord about the king †And you shal gard him round about hauing weapons in your hands if anie man shal enter the precinct of the temple let him be slaine and you shal be with the king coming in going out †And the centurions did according to al thinges that Ioiada the priest had commanded them euerie one taking their men that went in on the Sabbath with them that went out in the Sabbath came to Ioiada the priest †Who gaue them the speares the weapons of king Dauid which were in the house of our Lord. †And they stood euerie one hauing their weapons in their hand on the right side of the temple vnto the leaft side of the altar of the temple about the king †And he brought forth the kinges sonne and put vpon him the diademe and the couenant and they made him king and anoynted him and clapping with the hand sayd God saue the king †And Athalia heard the voice of people running and she going in to the multitudes into the temple of our Lord †saw the king standing vpon the tribunal seate according to the maner and the singers and trumpettes nere him and al the people of the land reioysing and sounding the trumpettes and she rent her garmentes and cried A conspiracie a conspiracie †But Ioiada commanded the centurions that were ouer the armie and sayd to them Lead her forth without the precinct of the temple and whosoeuer shal folow her let him be striken with the sword For the priest had sayd Let her not be slaine in the temple of our Lord. †And they layd handes on her and threw her by the way of the entrance of the horses beside the palace and she was slaine there †Ioiada therfore made a couenant betwen our Lord and the king and betwen the people that it should be the people of our Lord and betwen the king and the people †And al the people of the land entered into the temple of Baal and destroyed his altars and his images they brake in peces stoutly Mathan also the priest of Baal they slew before the altar And the priest sette gardes in the house of our Lord. †And he tooke the centurious and the legions of Cerethi and Phelethi and al the people of the land and they brought the king from the house of our Lord and they came by the way of the gate of the shildebearers into the palace and he sate vpon the throne of the kinges †And al the people of the land reioysed and the citie was quiet but Athalia was slaine with the sword in the kinges house †And Ioas was seuen yeares old when he began to reigne CHAP. XII Ioas vvilleth the priestes to repaire vvhat needeth in the temple receiuing al the money offered there 6. vvhich they not performing the high priest prouideth that al is amended 16. the priestes receiuing only the money due to themselues 17. Hazael king of Syria taking Geth and threitning Ierusalem is pacified vvith money 19. Ioas is
traitarously slaine by his seruantes and his sonne Amasias reigneth IN the seuenth yeare of Iehu reigned Ioas and he reigned fourtie yeares in Ierusalem The name of his mother was Sebia of Bersabee †And Ioas did right before our Lord al the daies that Ioiada the priest taught him †But yet the excelses he tooke not away for the people immolated burnt incense in the excelses †And Ioas sayd to the priestes Al the money of the sanctified thinges which is brought into the temple of our Lord by the passengers which is offered for the price of a soule and which of their owne accord and of their owne free hart they bring into the temple of our Lord †let the priestes take it according to their order and maynteine reparations of the house if they shal see any thing that needeth reparation †Therfore vntil the three and twenteth yeare of king Ioas the priestes did not make reparations of the temple †And king Ioas called Ioiada the high priest and the priestes saying to them Why make you not the reparations of the temple Take you therfore money no more according to your order but render it to the reparation of the temple †And the priestes were prohibited to take money anie more of the people and to make the reparations of the temple †And Ioiada the high priest tooke a treasurie and opened a hole in the toppe and sette it by the altar at the right hand of them that goe into the house of our Lord and the priestes that kept the doores did cast into it al the money that was brought to the temple of our Lord. †And when they saw that there was very much money in the treasurie the kinges scribe and the high priest went vp and powred it out and counted the money that was found in the house of our Lord †and they gaue it according to number and measure into their hand which did ouersee the masons of the house of our Lord who bestowed it on carpenters and on masons such as wrought in the house of our Lord †and made reparations and on them that hewed stones and that they should bye trees and stones that were hewed so that the reparation of the house of our Lord was accomplished in al thinges which had neede of cost to vphold the house †But yet there were not made of the same money the watter pottes of the temple of our Lord and the fleshhookes and censars and trumpets and euerie vessel of gold and siluer of the money that was brought into the temple of our Lord. †For it was geuen them that did the worke that the temple of our Lord might be repayred †and there was no account made with those men that receiued the money to distribute it to the craftes men but vpon their fidelitie they bestowed it †But the money for offence the money for sinnes they brought not into the temple of our Lord because it was the priestes †Then Hazael the king of Syria went vp and fought agaynst Geth and tooke it and directed his face to goe vp to Ierusalem †For which cause Ioas the king of Iuda tooke al the sanctified thinges which Iosaphat and Ioram and Ochozias his fathers the kinges of Iuda had consecrated and which him self had offered and al the siluer that could be found in the treasures of the temple of our Lord and in the kinges palace and sent it to Hazael the king of Syria and he retyred from Ierusalem †But the rest of the wordes of Ioas and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †And his seruantes arose and conspired among them selues and stroke Ioas in the house of Mello in the descent of Sella †For Iosachar the sonne of Semaath and Iozabad the sonne of Somer his seruantes stroke him and he died and they buried him with his fathers in the citie of Dauid and Amasias his sonne reigned for him CHAP. XIII Ioachaz King of Israel is afflicted by the Syrians 4. and deliuered 6. Yet destroyeth not idolatrie 8. dieth and his sonne Ioas foloweth his euil steppes â—4 Eliseus being sicke willeth the king to shoote 18. and to strike the earth who striking thrise is told that he shal thrise strike the Syrians 20. Eliseus dieth and a dead men is reuiued touching his bones 22. Ioas recouereth that which the Syrians â—ad taken from Israel IN the three and twenteth yeare of Ioas the sonne of Ochozias the king of Iuda reigned Ioachaz the sonne of Iehu ouer Israel in Samaria seuentene yeares †And he did euil before our Lord and folowed the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne and declined not from them †And the furie of our Lord was wrath agaynst Israel and he deliuered them into the hand of Hazael the king of Syria and into the hand of Benadad the sonne of Hazael alwaies †But Ioachaz besought the face of our Lord and our Lord heard him for he saw the distresse of Israel that the king of Syria had broken them †and our Lord gaue a sauiour to Israel and they were deliuered out of the hand of the king of Syria and the children of Israel dwelt in their tabernacles as yesterday and the day before †But yet they departed not from the sinnes of Ieroboam who made Israel to sinne but they walked in them for the grone also remayned in Samaria †And there were leaft to Ioachaz of the people but fiftie horsemen and ten chariotes and ten thousand footmen for the king of Syria had slaine them and had brought them as dust by threshing in the barne floore †But the rest of the wordes of Ioachaz and al that he did and his strength are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Ioachaz slept with his fathers they buried him in Samaria and Ioas his sonne reigned for him †In the seuen and thirteth yeare of Ioas the king of Iuda reigned Ioas the sonne of Ioachaz ouer Israel in Samaria sixtene yeares †and he did that which is euil in the sight of our Lord he declined not from al the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne but he walked in them †But the rest of the wordes of Ioas and al that he did and his strength how he fought agaynst Amasias the king of Iuda are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †And Ioas slept with his fathers but Ieroboam sate vpon his throne Moreouer Ioas was buried in Samaria with the kinges of Israel †And Eliseus was sicke of an infirmitie wherof also he died and Ioas the king of Israel went downe to him and wept before him and sayd My father my father the chariote of Israel and the
he did and his strength wherwith he fought and how he restored Damascus and Emath to Iuda in Israel are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Ieroboam slept with his fathers the kinges of Israel and Zacharias his sonne reigned for him CHAP. XV. Azarias beginneth wel 4. afterward for offering incense on the altar 2 Paralip 26. is strooken with leprosie cast out of the temple and from conuersation weth the people his sonne Ioathan ruling the kingdom 8. Sellum killeth Zacharias king of Israel and reigneth in his place 14. After one moneth Manahem killeth Sellum reigneth also Wickedly 19. Maketh league With the Syrians 22. dieth and his sonne Phaceia reigneth 25. Phacee killeth him and reigneth 29. The Assyrians spoyle the countrie and carie away manie captiues 30. Osee killeth Phacee and reigneth 32. In the meane time Ioathan regning in Iuda is infested With enemies 38. dieth and his sonne Achaz reigneth IN the seuen and twenteth yeare of Ieroboam the king of Israel reigned Azarias the sonne of Amasias the king of Iuda †He was sixtene yeares old when he began to reigne and two and fiftie yeares he reigned in Ierusalem the name of his mother was Iechelia of Ierusalem †And he did that which was liked before our Lord according to al thinges that his father Amasias did †But the excelses he destroyed not as yet the people sacrificed and burnt incense in the excelses †And our Lord stroke the king and he was a leper vntil the day of his death and he dwelt in a free house a part but Ioathan the kinges sonne gouerned the palace and iudged the people of the land †But the rest of the wordes of Azarias and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †And Azarias slept with his fathers and they buried him with his ancetors in the citie of Dauid and Ioathan his sonne reigned for him †In the eight and thirteth yeare of Azarias the king of Iuda reigned Zacharias the sonne of Ieroboam ouer Israel in Samaria sixe monethes †and he did that which is euil before our Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †And Sellum the sonne of Iabes conspired against him and smote him openly killed him and reigned for him †But the rest of the wordes of Zacharias are not these writen in the Booke of the wordes of the dayes of the kinges of Israel †This is the word of our Lord which he spake to Iehu saying Thy children shal sit vnto the fourth generation vpon the throne of Israel And so it came to passe †Sellum the sone of Iabes reigned the nine and thirteth yeare of Azarias the king of Iuda and reigned one moneth in Samaria †And Manahem the sonne of Gadi went vp from Thersa and he came into Samaria and smote Sellum the sonne of Iabes in Samaria and slew him reigned for him †But the rest of the wordes of Sellum his conspiracie wherwith he wrought treason are not these thinges written in the Booke of the wordes of the dayes of the kinges of Israel †Then Manahem stroke Thapsa and al that were in it and the borders therof from Thersa for they would not open vnâ—o him and he slew al wemen therof that were withchilde and ripped them †In the nine and thirteth yeare of Azarias the king of Iuda reigned Manahem the sonne of Gadi ouer Israel ten yeares in Samaria †And he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne al his dayes †Phul also the king of the Assyrians came into the land and Manahem gaue to Phul a thousand ralentes of siluer that he should ayde him establish his kingdom †And Manahem put a taxe of siluer vpon Israel on them that were mightie and riche to geue the king of the Assyrians fiftie sicles of siluer euerie man and the king of the Assyrians returned and taried not in the land †But the rest of the wordes of Manahem and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel †And Manahem slept with his fathers and Phaceia his sonne reigned for him †In the fifteth yeare of Azarias the king of Inda reigned Phaceia the sonne of Manahem ouer Israel in Samria two yeares †and he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †And Phacee the sonne of Romelia his captaine conspired against him and stoke him in Samaria in the towre of the kinges house beside Argob and beside Arie and with him fiftie men of the children of the Galaadites and he slewe him and reigned for him †But the rest of the wordes of Phaceia al that he did are not these things written in the Booke of the wordes of the daies of the kings of Israel †In the two and fifteth yeares of Azarias the king of Iuda reigned Phacee the sonne Romelia ouer Israel in Samaria twentie yeares †And he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne †In the daies of Phacee the king of Israel came Theglath phalasar the king of Assur tooke Aion and Abel the house of Maachat and Ianoe and Cedes and Asor and Galaad and Galilee and al the land of Nepthali and transported them vnto the Assyrians †And Osee the sonne of Ela conspired and lay in wayte against Phacee the sonne of Romelia and stroke him and slew him and he reigned for him the twentith yeare of Ioatham the sonne of Ozias †But the rest of the wordes of Phacee and al that he did are not these things written in the Booke of the wordes of the dayes of the kings of Israel †In the second yeare of Phacee the sonne of Romelia the king of Israel reigned Ioatham the sonne of Ozias the king of Iuda †Fiue and twentie yeares old was he when he began to reigne and sixtene yeares he reigned in Ierusalem the name of his mother was Ierusa the daughter of Sadoc †And he did that which was liked before our Lord according to al things which Ozias his father had done did he worke †Howbeit the excelses he tooke not away as yet the people immolated and burnt incense in the excelses he built the highest gate of the house of our Lord. †But the rest of the wordes of Ioatham and al that he did are not these things written in the Booke of the words of the dayes of the kings of Iuda †In those dayes
his sore he was cured †And Ezechias had sayd to Isaie What signe shal there be that our Lord wil heale me and that I shal goe vp the third day to the temple of our Lord †To whom Isaie sayd This shal be the signe from our Lord that our lord wil doe the word which he hath spoken Wilt thou that the shadow goe forward ten lines or that it goe backe soe many degrees †And Ezechias sayd It is an easie matter for the shadow to goe forward ten lines neither wil I that this be done but that it returne back ten degrees †Isaie therfore the prophet inuocated our Lord and brought backe the shadow by the lines by the which it was now gone downe in the dial of Achaz backward ten degrees †In that time Berodach Baladan the sonne of Baladan the king of the Babilonians sent letters and giftes to Ezechias for he had heard that Ezechias had bene sicke †And Ezechias reioysed in their coming and he shewed them the house of aromatical spices and gold and siluer and diuerse precious odours oyntementes also and the house of his vessels and al that he had in his treasures There was not any thing which Ezechias shewed them not in his house and in al his powere †And Isaie the prophete came to king Ezechias and sayd to him What sayd these men or from whence came they to thee To whom Ezechias said From a far countrie they came to me out of Babylon †But he answered What saw they in thy house Ezechias sayd They saw al things whatsoeuer are in my house there is nothing that I haue not shewed them in my treasures †Isaie therfore said to Ezechias heare the word of our Lord †Behold the daies shal come al things shal be taken away that are in thy house and that thy fathers haue layd vp vntil this day into Babylon there shal not anie thing remayne sayth our Lord. †Yea of the children also that come forth of thee whom thou shalt beget shal be taken away and they shal be eunuches in the palace of the king of Babylon †Ezechias said to Isaie The word of our Lord which thou hast spoken is good be there peace and truth in my daies †But the rest of the wordes of Ezechias and al his strength and how he made a poole and a conduite and brought waters in to the citie are not these things writen in the Booke of the wordes of the daies of the kinges of Iuda †And Ezechias slept with his fathers and Manasses his sonne reigned for him CHAP. XXI For the enormious impietie of Manasses 10. God threatneth destruction of the kingdom 16. He spilleth innocent bloud 18. dieth and his senne Amon reigneth also wickedly 23. is slaine by his seruantes and his sonne Iosias reigneth TWELVE yeares old was Manasses when he began to reigne he reigned fiue and fiftie yeares in Ierusalem the name of his mother was haphsiba †And he did euil in the sight of our Lord acording to the idols of the Nations which our Lord destroyed from the face of the children of Israel †And he was turned and built the excelses which Ezechias his father had destroyed and he sette vp altars to Baal and made groues as Achab the king of Israel had done and he adored al the host of heauen and worshipped it †And he built altars in the house of our Lord of the which our Lord sayd In Ierusalem I wil put my name †And he built altars to al the host of heauen in the two courtes of the temple of our Lord. †And he made his sonne pasâ—e through fyre and he vsed sooth saying and obserued diuinations and made pithones and multiplied inchanters to doe euil before our Lord and to prouoke him †He sette also the idol of the groue which he had made in the temple of our Lord concerning the which our Lord spake to Dauid and to Salomon his sonne In this temple and in Ierusalem which I haue chosen out of al the tribes of Israel I wil put my name for euer †And I wil noe more make the foote of Israel to be moued out of the land which I gaue to their fathers yet so if in worke they shal keepe al things that I haue commanded them al the law which my seruantes Moyses commanded them †But they heard not but were seduced by Manasses to doe euil aboue the Nations which our Lord destroyed before the face of the children of Israel †And our Lord spake in the hand of his seruantes the prophetes saying †Because Manasses the king of Iuda hath done these most wicked abominations passing al thinges that the Amorrheites did before him and hath made Iuda also to sinne in his filthes †therfore thus sayth our Lord the God of Israel Behold I wil bring in euils vpon Ierusalem and Iuda that whosoeuer shal heare it both his eares shal tingle †And I wil stretch out vpon Ierusalem the corde of Samaria and the weight of the house of Achab and I wil wipe out Ierusalem as tables are wont to be wiped out and wyping out I wil turne it and draw often the pencil vpon the face therof †But I wil leaue remnantes of mine inheritance and wil deliuer them into the handes of their enemies and they shal be vnto waste and vnto spoile to al their aduersaries †because they haue done euil before me and haue continewed prouoking me from the day that their fathers came out of Aegypt vntil this day †Moreouer Manasses shed also innocent bloud exceding much til he filled Ierusalem euen to the mouth beside his sinnes wherin he made Iuda to sinne to doe euil before our Lord. †But the rest of the wordes of Manasses and al that he did and his sinne which he sinned are not these thinges written in the Booke of the wordes of the dayes of the kinges of Iuda †And Manasses slept with his fathers and was buried in the garden of his house in the garden of Oza and Amon his sonne reigned for him †Two and twentie yeares old was Amon when he began to reigne two yeares also he reigned in Ierusalem the name of his mother was Messalemeth the daughter of Ieteba †And he did euil in the sight of our Lord as Manasses his father had done †And he walked in al the way by the which his father had walked and he serued the filthes which his father had serued and he adored them †and forsooke our Lord the God of his fathers and walked not in the way of our Lord. †And his seruantes lay in wayte agaynst him and slewe the king in his house †But the people of the land stroke al them that had conspired agaynst king Amon and made Iosias his sonne their king for him †But the rest of the wordes of Amon which he did are not these writen in the Booke of the
wordes of the dayes of the kinges of Iuda †And they buried him in his sepulchre in the garden of Oza and Iosias his sonne reigned for him CHAP. XXII Iosias repayreth the temple and Diuine seruice 8. The booke of law is found 11. wherupon they consult our Lord 15. and are foretold that much euil shal fal vpon them 18. but the good king shal dye in peace EIGHT yeares old was Iosias when he began to reigne he reigned one and thirtie yeares in Ierusalem the name of his mother was Idida the daughter of Hadaia of Besecath †And he did that which was liked before our Lord and walked in al the waies of Dauid his father he declined not to the right hand or to the lefte †And in the eightenth yeare of king Iosias the king sent Saphan the sonne of Aslia the sonne of Messulam the scribe of the temple of our Lord saying to him †Goe to Helcias the high priest that the money may be gathered into a summe which hath beene brought into the temple of our Lord which the porters of the temple haue gathered of the people †and let it be geuen to the workemen by the ouerseers of the house of our Lord who also shal destribute it to them that worke in the temple of our Lord to make the reparations of the temple †that is to the carpenters and masons and to them that mend broken places and that timber may be bought and stones out of the quarries to repayre the temple of our Lord. †Yet let not the money which they receiue be accounted to them but let them haue it in their powre and vpon their fidelitie †And Helcias the highe priest sayd to Saphan the scribe I haue found the Booke of the law in the house of our Lord and Helcias gaue the volume to Saphan who also did reade it †Saphan also the scribe came to the king and reported vnto him that which he had commanded and sayd Thy seruantes haue gathered into a summe the money which is found in the house of our Lord and they haue geuen it to be destributed to the workemen by the ouerseers of the workes of the temple of our Lord. †Saphan also the scribe told the king saying Helcias the priest hath geuen me a Booke Which when Saphan had read before the king †and the king had heard the wordes of the law of our Lord he rent his garmentes †And he willed Helcias the priest and Ahicam the sonne of Saphan and Achobor the sonne of Micha and Saphan the Scribe and Asaia the kinges seruant saying †Goe and consult our Lord for me and for the people and for al Iuda concerning the wordes of this volume which is found for the great wrath of our Lord is kindled agaynst vs because our fathers haue not heard the wordes of this Booke to doe al that is writen for vs. †Helcias therfore the priest and Ahicam and Achabor and Saphan and Asaia went to Holda a prophetesse the wife of Sellum the sonne of Thecua the sonne of Araas keeper of the garmentes who dwelt in Ierusalem in the second and they spake to her †And she answered them Thus sayth our Lord the God of Israel Tel the man that sent you to me †Thus sayth our Lord Behold I wil bring euils vpon this place and vpon the inhabitantes therof al the wordes of the law which the king of Iuda hath read †because they haue forsaken me and haue sacrificed to strange goddes prouoking me in al the workes of their handes and my indignation shal be kindled in this place and shal not be quenched †But to the king of Iuda that sent you to consult our lord thus you shal say Thus sayth our Lord the God of Israel For that thou hast heard the wordes of the volume †and thy hart is striken with feare and thou art humbled before the Lord hearing the wordes agaynst this place and the inhabitantes therof to witte that they should become a wonder and a curse and hast rent thy garmentes and wept before me and I haue heard it sayth our Lord †therfore I wil gather thee to thy fathers and thou shalt be gathered to thy sepulchre in peace that thy eies may not see al the euils which I wil bring in vpon this place CHAP. XXIII Iosias reading the law before the people they al promise to serue God 4. Al thinges belonging to Idolatrie are cast forth of the temple 8. and other places of Iuda 15. He also destroyeth the altar in Bethel not remouing the bones of a prophet 19. and other altares in Samaria killeth the false priestes 21. And maketh a notorious great Pasch 26. Yet God threatneth the captiuitie of Iuda for their sinnes 29. Iosias is slaine in battle by the king of Aegypt and his sonne Ioachaz reigneth VVho after three monethes is deposed by the king of Aegypt and his brother Eliacim henceforth called Ioakim made king AND they reported to the king that which she had sayd Who sent and al the ancientes of Iuda and Ierusalem were assembled to him †And the king went vp to the temple of our Lord and al the men of Iuda and al that dwelt in Ierusalem with him priestes and prophetes and al the people from litle to great and in hearing of al he read al the wordes of the Booke of the couenant which was found in the house of our Lord. †And the king stood vpon the steppe and made a couenant with our Lord to walke after our Lord kepe his preceptes and testimonies and ceremonies with al their hart and with al their soule and to performe the wordes of this couenant which were writen in that booke the people agreed to the couenant †And the king willed Helcias the high priest the priestes of the second order al the porters that they should cast out of the temple of our Lord al the vessels that had bene made to Baal and in the groue and to al the host of heauen he burnt them without Ierusalem in the Valley cedron and caried the dust of them into Bethel †And he destroyed the Southsayers which the kinges of Iuda had appointed to sacrifice in the excelses in the cities of Iuda and round about Ierusalem and them that burnt incense to Baal and to the Sunne and to the Moone and to the twelue signes and to al the host of heauen †And he caused the groue to be caried forth out of the house of our Lord without Ierusalem in the Valley cedron he burnt it there and brought it into dust and threw it vpon the sepulchres of the common people †He destroyed also the litle houses of the effeminates which were in the house of our Lord for the which the wemen woue as it were litle houses of the groue †And he gathered together al the priestes of the cities of Iuda and he contaminated the excelses where
the priestes did sacrifice from Gabaa vnto Bersabee and he destroyed the altars of the gates in the entrance of the doore of Iosue chief of the citie which was on the left hand of the gate of the citie †Howbeit the priestes of the excelses went not vp to the altar of our Lord in Ierusalem but only they did eate azimes in the middes of their brethren †He contaminated also Topheth which is in the Valley of the sonne of Ennom that no man should consecrate his sonne or daughter by fyre to Moloch †He tooke away also the horses which the kinges of Iuda had geuen to the Sunne in the entrance of the temple of our Lord beside the chamber of Nathanmelech the eunuch who was in Pharurim and the chariotes of the Sunne he burnt with fire †The altars also that were vpon the roofes of the vpper chamber of Achaz which the kinges of Iuda had made and the altars which Manasses had made in the two courtes of the temple of our Lord the king destroyed and he ranne from thence and sprinkled the ashes of them into the Torrent cedron †The excelses also that were in Ierusalem on the right side of the Mount of offence which Salomon the king of Israel had built to Astaroth the idol of the Sidonians and to Chamos the scandal of Moab and to Melchom the abomination of the children of Ammon the king destroyed †And he brake in peces the statues and cut downe the groues and he filled their places with the bones of dead men †Moreouer the altar also that was in Bethel and the excelse which Ieroboam the sonne of Nabat had made who made Israel to sinne and that altar and excelse he destroyed and burnt and brake into powder and the groue also he burnt †And Iosias turning saw there sepulchres that were in the mount and he sent and tooke the bones out of the sepulchres and burnt them vpon the altar and polluted it according to the word of our Lord which the man of God spake who had foretold these thinges †And he sayd What title is that which I see And the citizens of that citie answered It is the sepulchre of the man of God which came from Iuda and foretold these thinges which thou hast done vpon the altar of Bethel †And he sayd Let him alone let no man moue his bones And his bones remayned vntouched with the bones of the prophet that came out of Samaria †Moreouer al the temples of the excelses which were in the cities of Samaria which the kinges of Israel had made to prouoke our Lord Iosias tooke away and he did to them according to al the workes which he had done in Bethel †And he slew al the priestes of the excelses that were there vpon the altars and he burnt mens bones vpon them turned into Ierusalem †And he commanded al the people saying Make a Phase to our Lord your God according as it is writen in the booke of this couenant †For there was not such a Phase made from the daies of the Iudges which iudged Israel and of al the daies of the kinges of Israel and of the kinges of Iuda †as in the eightenth yeare of king Iosias this Phase was made to our Lord in Ierusalem †Yea and the Pythones and Southsayers and the images of idols and the filthes and the abominations that had bene in the land of Iuda and Ierusalem Iosias tooke away that he might establish the wordes of the law that were writen in the Booke which Helcias the priest found in the temple of our Lord. †There was no king before him like to him that returned to our Lord in al his hart in al his soule and in al his powre according to al the law of Moyses neither after him did there arise the like to him †But yet our Lord was not auerted from the wrath of his great furie wherwith his furie was wrath agaynst Iuda for the prouocations wherwith Manasses had prouoked him †Our Lord therfore sayd Iuda also wil I take away from my face as I haue taken away Israel and I wil reiect this citie which I chose Ierusalem and the house wherof I sayd My name shal be there †But the rest of the wordes of Iosias and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda †In his dayes came vp Pharao Nechao the king of Aegypt agaynst the king of Assyrians to the riuer Euphrates and Iosias the king went to meete him and was slaine in Mageddo when he had seene him †And his seruantes caried him dead from Mageddo they brought him into Ierusalem and buried him in his sepulchre And the people of the land tooke Ioachaz the sonne of Iosias and they anoynted him and made him king for his father †Three and twentie yeares old was Ioachaz when he began to reigne and he reigned three 〈…〉 in Ierusalem the name of his mother was A 〈…〉 the daughter of Ieremie of Lobna †And he did euil before our Lord according to al thinges which his fathers had done †And Pharao Nechao bound him in Rebla which is in the land Emath that he should not reigne in Ierusalem and he lette a penaltie vpon the land an hundred talentes of siluer and a talent of gold †And Pharao Nechao made Eliacim king the sonne of Iosias for Iosias his father and turned his name Ioakim Moreouer he tooke Ioachaz and brought him into Aegypt and he died there †And Ioakim gaue the siluer and the gold to Pharao when he had taxed the land vpon euerie man that it might be payd according to the precept of Pharao and he exacted of euerie man according to his abilitie as wel siluer as gold of the people of the land to geue vnto Pharao Nechao †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem the name of his mother was zebida the daughter of Phadaia of Ruma †And he did euil before our Lord according to al thinges which his fathers had done CHAP. XXIIII Ioakim serueth the king of Babylon three yeares 2. Manie rouers infest his countrie 5. He dieth and his sonne Ioachim reigneth 10. The king of Babylon carieth king Ioachim and al the chief persones and treasures into Babylon 17. appointing Matthanias whom he nameth Sedecias king of Iuda 20. VVho reuolâ—eth from the king of Babylon IN his daies came vp Nabuchodonosor the king of Babylon and Ioakim was made his seruant three yeares and he rebelled agaynst him againe †And our Lord senr in vpon him the rouers of the Chaldees and the rouers of Syria and the rouers of Moab the rouers of the children of Ammon and he sent them into Iuda to destroy it according to the word of our Lord which he had spoken by his seruantes
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
his hand to day and offer what he wil to our Lord. †The princes therfore of the families promised and the nobles of the tribes of Israel the tribunes also and the centurions and the princes of the kinges possessions †And they gaue vnto the workes of the house of our Lord of gold fiue thousand talentes and ten thousand solidos of siluer ten thousand talentes and of brasse eightene thousand talentes of yron also an hundred thousand talentes †And with whomsoeuer were found stones they gaue them into the treasures of the house of our Lord by the hand of Iahiel the Gersonite †And the people reioysed when they promised vowes of their owne accord because they did offer them to our Lord with al their hart yea and Dauid the king reioysed with great ioy †And he blessed our Lord before al the multitude and he sayd Blessed art thou ô Lord the God of Israel our father from eternitie vnto eternitie †Thine ô Lord is the magnificence and might and glorie and victorie to thee is the prayse for al thinges that be in heauen and in the earth are thine thine ô Lord is the kingdom and thou art ouer al princes †Thine are riches and thine is glorie thou hast dominion ouer al in thy hand is power might in thy hand greatenesse and the empire of al thinges †Now therfore our God we confesse to thee and we prayse thy glorious name †Who am I and what is my people that we can promisse thee al these thinges al are thine and thinges that we receiued of thy hand we haue geuen thee †For we are pilgrimes before thee and strangers as al our fathers Our daies are as a shadow vpon the earth and there is noe abyding †Lord our God al this plentie which we haue prepared that a house might be built to thy holie name is of thy hand and al thinges are thine †I know my God that thou prouest the hartes and louest simplicitie wherfore I also in the simplicitie of my hart gladly haue offered al these thinges and thy people which is here found I haue sene with great ioy offer thee donaries †Lord God of Abraham and Isaac and Israel our fathers keepe for euer this wil of their hart and let this mind reinayne al waies to the honour of thee †To Salomon also my sonne geue a perfect hart that he keepe thy commandementes thy testimonies and thy ceremonies and doe al thinges and build the house the expenses whereof I haue prepared †And Dauid commanded the whole assemblie Blesse ye our Lord God And al the assemblie blessed our Lord the God of their fathers and they bowed themselues and adored God and then the king †And they immolated victime to our Lord and they offered holocaustes the day folowing oxen a thousand rammes a thousand lambes a thousand with their libamentes with al rite most abundantly for al Israel †And they did eate and drinke before our Lord in that day with great ioy And they anoynted the second time Salomon the sonne of Dauid And they anoynted him to our Lord for the prince and Sadoc for the high priest †And Salomon sate vpon the throne of our Lord as king for Dauid his father and he pleased al al Israel obeyed him †Yea and al the princes and men of might and al the sonnes of king Dauid gaue their hand and were subiect to Salomon the king †Our Lord therfore magnified Salomon ouer al Israel and gaue him the glorie of akingdom such as no king of Israel had before him †Dauid therfore the sonne of Isai reigned ouer al Israel †And the daies that he reigned ouer Israel were fourtie yeares in Hebron he reigned seuen yeares and in Ierusalem three and thirtie yeares †And he died in a good age ful of daies and riches and glorie And Salomon his sonne reigned for him †But the actes of king Dauid the first and the last are writen in the Booke of Samuel the Seer in the Booke of Nathan the prophete in the Volume of Gad the Seer †and of al his kingdom and strength and of the times that passed vnder him either in Israel or in al the kingdomes of the earth THE ARGVMENT OF THE SECOND BOOKE OF PARALIPOMENON AS the former booke sheweth how after manie generations from the beginning of the world God selecting one special nation for his peculiar people and the same being afterwardes made a kingdome the Scepter therof both by Gods and the peoples election came to Dauid and his sonne Salomon See this booke declareth that first Salomon reigned peaccably ouer the whole kingdom in the nine first chapters Then in the other twentie seuen chapters relateth how the same kingdom was diuided tenne tribes being taken away the historie wherof is but here briefly touched and two only with the title of the kingdom of Iuda were possessed by succession of ninetenne kinges al of Dauids and Salomons issue in royal estate til the captiuitie in Babylon THE SECOND BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. Salomon establiâ—hed in the throne offereth a thousand hostes of sacrifice 7. asking wisdome 12. it is geuen him with richesse and temporal glorie which he asked not 14. He prouideth manie chariottes and horsemen SALOMON therfore the sonne of Dauid was strengthened in his kingdom and our Lord was with him and magnified him on high †And Salomon commanded al Israel the tribunes and the centurious and the dukes and iudges of al Israel and the princes of the families †and he went with al the multitude into the Excelse of Gabaon where was the tabernacle of the couenant of our Lord which Moyses the seruant of God made in the wildernesse †For Dauid had brought the Arke of God from Cariathiarim into the place which he had prepared for it and where he had pitcht a tabernacle for it that is in Ierusalem †The altar also of brasse which Beseleel the sonne of Vri the sonne of Hur had made was there before the tabernacle of our Lord which also Salomon sought and al the assemblie †And Salomon went vp to the altar of brasse before the tabernacle of the couenant of our Lord and offered on it a thousand hostes †And behold in that verie night God appeared to him saying Aske what thou wilt that I may geue it thee †And Salomon sayd to God Thou hast done great mercie with my father Dauid and hast made me king for him †Now therfore Lord God be thy word fulfilled which thou hast promised to Dauid my father for thou hast made me king ouer thy people great in number which is so innumerable as the dust of the earth †Geue me wisdom and intelligence that I may come in goe out before thy people for who can worthely iudge this thy people which is so great †And
and the vessels of the house of the forest of Libanus of most pure gold For siluer in those daies was reputed for nothing †For the kinges shippes went into Tharsis with the seruantes of Hâ—ram once in three yeares and they brought from thence gold and siluer and yuorie and apes and pecockes †Salomon therfore was magnified aboue al the kinges of the earth for riches and glorie †And al the kinges of the earth desired to see Salomons face that they might heare the wisedom which God had geuen in his hart †And they brought him giftes vessels of siluer and gold and garmentes and armour and spices horses and mules euerie yeare †Salomon also had fourtie thousand horses in the stables and of chariotes and horsemen twelue thousand and he placed them in the cities of the chariotes and where the king was in Ierusalem †He exercised also authoritie ouer al the kinges from the riuer Euphrates vnto the land of the Philisthines and vnto the borders of Aegypt †And he made so great plentie of siluer in Ierusalem as it were of stones and of cedres so great a multitude as of sicomores which grow in the champayne †And horses were brought him out of Aegypt and al countries †But the rest of of the workes of Salomon the first and the last are writen in the wordes of Nathan the Prophet and in the bookes of Ahias the Silonite in the Vision also of Addo the Seer agayast Ieroboam the sonne of Nabat †And Salomon reigned in Ierusalem ouer al Israel fourtie yeares †And he slept with his fathers and they buried him in the citie of Dauid and Roboam his sonne reigned for him CHAP. X. Roboam requested by Ieroboam and the people to lighten their yoke of seruice 6. leauing the counsel of the ancient and folowing young counsellers threatneth to presse the people 16. Wherupen manie reuolt from him AND Roboam went forth into Sichem for thither al Israel was assembled to make him king †Which when Ieraboam the sonne of Nabat had heard who was in Aegypt for he was fled thither from Salomon forthwith he returned †And they called him he came with al Israel spake to Roboam saying †Thy father pressed vs with a most hard yoke do thou command lighter thinges then thy father who layd vpon vs a heauie seruitude and ease thou a litle of the burden that we may serue thee †Who sayd After three daies returne ye to me And when the people was gone †he tooke counsel with the Ancientes which stoode before his father Salomon whiles he yet liued saying What counsel geue you that I may answer the people †Who sayd to him If thou wilt please this people and pacific them with wordes of clemencie they wil serue thee at al times †But he forsooke the counsel of the Ancientes and began to treat with yongmen that had beene brought vp with him and were in his trayne †And he sayd to them What semeth to you or what shal I answer this people which hath sayd to me Ease the yoke which thy father layd vpon vs †But they answered as yongmen and brought vp with him in delicanesse and sayd Thus shalt thou speake to the people that sayd to thee Thy father aggrauated our yoke doe thou ease it and thus shalt thou answer them My least finger is thicker then the loynes of my father †My father layd vpon yow an heauie yoke and I wil adde a greater weight my father bette you with scourges but I wil beate you with scorpions †Ieroboam therfore came and al the people to Roboam the third day as he had commanded them †And the king answered rough wordes leauing the counsel of the Ancientes †and he spake according to the yongmens wil My father layd vpon you a heauie yoke which I wil make heauier my father bette you with scourges but I wil beate you with scorpions †And he condescended not to the peoples requestes for it was the wil of God that his word should be accomplished which he had spoken by the hand of Ahias the Silonite to Ieroboam the sonne of Nabat †And al the people when the king spake rough wordes sayd thus vnto him We haue no part in Dauid nor inheritance in the sonne of Isai Returne into thy tabernacles ô Israel and do thou feede thy house Dauid And Israel went into their tabernacles †But ouer the children of Israel that dwelt in the cities of Iuda Roboam reigned †And king Roboam sent Aduram who was ouer the tributes and the children of Israel stoned him and he died moreouer king Roboam made hast to get vp into his chariote and fled into Ierusalem †And Israel reuolted from the house of Dauid vntil this day CHAP. XI Roboam intending by force to reduce â—l Israel to his subiection is Warned by a Prophet to cease from that enterprise 5. He maketh Walles about diuers cities 11. â—urnisheth them With Victuals and munition 13. Priestes Leuites and manie others repaire to Ierusalem because Ieroboam maketh a new religion and new priestes 18. Roboam taketâ— manie Wiues and concubines 22. preferreth Aâ—ias aboue al his other sonnes AND Roboam came into Ierusalem and called together al the house of Iuda and Beniamin an hundred fourescore thousand chosen men and warriers to fight agaynst Israel and to conuert his kingdom vnto him †And the word of our Lord came to Semeias the man of God saying †Speake to Roboam the sonne of Salomon the king of Iuda and to al Israel that is in Iuda and Beniamin †Thus sayth our Lord You shal not goe vp neither shal you fight agaynst your brethren let euerie man returne into his house because this thing is done by my wil. Who when they had heard the word of our Lord returned neither went they forward agaynst Ieroboam †And Roboam dwelt in Ierusalem and built walled cities in Iuda †And he built Bethlehem and Etam and Thecue †Bethsur also and Socho Odollam †moreouer also Geth and Maresa and Ziph †yea and Aduram and Lachis and Azeca †Saraa also and Aialon and Hebron which were in Iuda and Beniamin most fensed cities †And when he had inclosed them with walles he put in them princes and store houses of victuals that is of oile and wine †Yea and in euerie citie he made armories of shieldes and speares and he strengthened them with great diligence and reigned ouer Iuda and Beniamin †And the Priestes and Leuites that were in al Israel came to him out of al their seates †leauing their suburbes and their possessious and passing to Iuda and Ierusalem because Ieroboam had cast them of and their posteritie that they should not execute the priesthood of our Lord. †Who made vnto him selfe priestes of the excelses and of diuels and of the calues which he had made †Yea and of al the tribes of Israel
thinges which his father had vowed and him self he brought into the house of our Lord gold and siluer and of vessels diuers furniture †And there was no warre vnto the fiue and thirteth yeare of the reigne of Asa CHAP. XVI Agaynst the king of Israel king Asa procureth helpe of the Assyrians 7. which a prophet reprouing is put in fetters 11. Asa dieth with disease of his feete and is buried with pompe AND in the six and thirteth yeare of his reigne came vp Baasa the king of Israel into Iuda and with a wall compassed Rama that none could safely goe out and come in of the kingdom of Asa †Asa therfore brought forth siluer and gold out of the treasures house of our Lord and of the kinges treasures and he sent to Benadad the king of Syria who dwelt in Damascus saying †There is league betwen me thee my father also and thy father had concord wherfore I haue sent thee siluer and gold that breaking the league which thou hast with Baasa the king of Israel thou make him retire from me †Which being knowen Benadad sent the princes of his hostes to the cities of Israel who stroke Ahion and Dan and Ablemaim and al the walled cities of Nephthali †which when Baasa had heard he ceased to build Rama and intermitted his worke †Moreouer Asa the king tooke al Iuda and caried away the stones out of Rama and the timber that Baasa had prepared for the building and he built of them Gabaa Maspha †At that time came Hanani the prophete to Asa the king of Iuda and sayd to him Because thou hast had confidence in the king of Syria and not in our Lord thy God therfore hath the armie of the king of Syria escaped out of thy hand †Were not the Aethiopians and Libyians manie moe in chariotes and horsemen and a multitude exceding great whom when thou didst beleue in our Lord he deliuered into thy hand †For the eies of our Lord behold al the earth and geue strength to them that with perfect hart beleue in him Thou therfore hast done foolyshly for this cause from this present time shal battels arise agaynst thee †And Asa being angrie agaynst the Seer commanded him to be cast into fetters for he tooke indignation excedingly vpon this thing and he slewe of the people at that time verie manie †But the workes of Asa the first the lasl are writen in the Booke of the kinges of Iuda and Israel †Asa also fel sicke in the nine and thirteth yeare of his reigne of a most vehement payne of his feete and neither in his infirmitie did he seeke our Lord but rather trusted in the arte of Phisitians †And he slept with his fathers and he died the one and fouâ—teth yeare of his reigne †And they buried him in his sepulchre which he had digged for himsels in the Citie of Dauid and they layd him vpon his bed ful of spices and odoriâ—erous oyntementes which were made by the arte of apothecaries and they burnt it ouer him with exceding ambition CHAP. XVII Iosaphat succeding in the kingdom preuaileth in battel agaynst the king of Israel 6. destroyeth Idolaters and sendeth Priestes and Leuites to instruct the people 11. The Philistians and Arabians send presentes to king Iosaphat 13. the leaders of the armie and souldiars are numbred AND Iosaphat his sonne reigned for him grew strong agaynst Israel †And he appoynted numbers of souldiars in al the cities of Iuda that were compassed with walles And he placed garrisons in the land of Iuda and in the cities of Ephraim which Asa his father had taken †And our Lord was with Iosaphat because he walked in the first waies of Dauid his father and he trusted not in Baalim †but in the God of his father and went forward in his preceptes and not according to the sinnes of Israel †And our Lord confirmed the kingdom in his hand and al Iuda gaue giftes to Iosaphat and there grew to him infinite riches and much glorie †And when his hart had taken courage for the waies of our Lord he tooke away also the Excelses and groues out of Iuda †And in the third yeare of his kingdom he sent of his princes Benhail and Abdias and Zacharias and Nathanael and Micheas that they should teach in the cities of Iuda †and with them Leuites Semeias and Nathanias and Zabadias Asael also and Semiramoth and Ionathan and Adonias and Tobias and Thobadonias Leuites and with them Elisama and Ioram Priestes †And they taught the people in Iuda hauing the booke of the law of our Lord and they went about al the cities of Iuda and instructed the people †Therfore the dread of our Lord came vpon al the kingdomes of the landes that were round about Iuda neither durst they make battel agaynst Iosaphat †Yea and the Philistians brought giftes to Iosaphat and tribute of siluer the Arabians also brought cattel of rammes seuen thousand seuen hundred and buckegoates as manie †Iosaphat therfore grewe and was magnified on high and he built in Iuda houses like to toures and walled cities †And he prepared manie workes in the cities of Iuda there were also men of warre and valiant in Ierusalem †of whom this is the number by the houses and families of euerie one In Iuda princes of the armie Ednas duke and with him most valiant men three hundred thousand †After him Iohanan the prince and with him two hundred eightie thousand †After him also Amasias the sonne of Zechri consecrated to our Lord and with him two hundred thousand of valiant men †Him followed Eliada valiant to battels and with him of them that held bow shield two hundred thousand †After this man also Iozabad and with him an hundred eightie thousand readie souldiars †Al these were at the hand of the king beside others whom he had put in walled cities in al Iuda CHAP. XVIII Iosaphat ioyned in affinitiâ— with wicked Achab king of Israel goeth with him against Ramoth Galaad four hundred false prophetes promising victorie 14. Micheas prophecying the contrarie 25. is put in prison 28. Achab notwithstanding he changeth his attire and leaueth Iosaphat in danger 33. is slaine IOSAPHAT therfore was rich and verie glorious and was ioyned in affinitie to Achab. †And he went downe to him after certaine yeares into Samaria at whose coming Achab killed muttons and oxen very manie for him and the people that came with him and he perswaded him to goe vp into Ramoth Galaad †And Achab the king of Israel sayd to Iosaphat the king of Iuda Come with me into Ramoth Galaad To whom he answered As I am thou also as thy people so my people also and we wil be with thee in battel †Iosaphat sayd to the king of Israel Consult I besech thee presently the word of our Lord. †Therfore the king of Israel
leprosie for the which he had bene cast out of the house of our Lord. Moreouer Ioathan his sonne gouerned the kinges house and iudged the people of the land †But the rest of the wordes of Ozias the first and the last wrote Isaias the sonne of Amos the prophet †And Ozias slept with his fathers and they buried him in the kings sepulchres field because he was a leper and Ioathan his sonne reigned for him CHAP. XXVII Ioathan a godlie king 5. preuaileth in battel against the Ammonites 7. dieth and his sonne Achaz succedeth FIVE and twentie yeares old was Ioathan when he began â—o reigne and he reigned sixtene yeares in Ierusalem the name of his mother was Ierusa the daugter of Sadoc †And he did that which was right before our Lord according to al thinges which Ozias his father had done sauing that he entered not into the temple of our Lord and as yet the people did sinne †He built the high gate of the house of our Lord and in the wal of Ophel he built manie thinges †Cities also he built in the mountaynes of Iuda and castelles and towres in the forrestes †He fought agaynst the king of the children of Ammon and ouercame them and the children of Ammon gaue him at that time an hundred talentes of siluer and tenne thousand cores of wheate and as manie cores of barley the children of Ammon gaue him these thinges in the second and third yeare †And Ioathan was strengthened because he had directed his waies before our Lord his God †But the rest of the wordes of Ioathan and al his battels and workes are writen in the Booke of the kinges of Israel and Iuda †He was fiue and twentie yeares old when he began to reigne and he reigned sixtene yeares in Ierusalem †And Ioathan slept with his fathers and they buried him in the Citie of Dauid and Achaz his sonne reigned for him CHAP. XXVIII For his great wickednes Achaz is taken in battel his countrie spoyled and manie â—â—â—yne by the kinges of Syria and Israel 9. yet God suffereth not the kingdom to be subdued 16. Then requiring helpe of the Assyrians 17 is spoyled by the Idumeans Philisthians and Assyrians 22. After al which plâ—â—nes he committeth more idolatrie 26. dieth and his sonne Ezechias reigneth TWENTIE yeares old was Achaz when he began to reigne he reigned sixtene yeares in Ierusalem he did not right in the sight of our Lord as Dauid his father †but walked in the wayes of the kinges of Israel moreouer also he did cast statues to Baalim †He it is that burnt incense to the Valebenennom and he consecrated his sonnes in fire according to the rite of the nations which our Lord slewe in the coming of the children of Israel †He sacrified also burnt incense in the excelses on hilles and vnder euerie tree ful of grene leaues †And our Lord his God deliuered him into the handes of the king of Syria who stroke him and tooke a great praye out of his kingdom brought into Damascus to the handes also of the king of Israel was he deliuered and striken with a great plague †And Phacee the sonne of Romelia slewe of Iuda an hundred twentie thousand in one day al men of warre for that they had forsaken our Lord the God of their fathers †At that time Zechri a mightie man of Ephraim slewe Maasias the kinges sonne and Ezricam the gouernour of his house Elcana also second from the king †And the children of Israel tooke of their brethren two hundred thousand of wemen of boyes and of wenches and an infinite praye and they brought it into Samaria †At that time there was a Prophete of our Lord named Oded who going forth to meete the armie coming into Samaria sayd to them Behold our Lord the God of your fathers being angrie against Iuda hath deliuered them into your handes and you haue slayne them cruelly so that your crueltie did reach to heauen †Moreouer the children of Iuda and Ierusalem you wil subdue vnto you for bondmen and bondwemen which nedeth not to be done for you haue sinned hereupon to our Lord your God †But heare ye my counsel and carie backe the captiues that you haue brought of your brethren because the great furie of our Lord hangeth ouer you †There stood therfore princes of the children of Ephraim Azarias the sonne of Iohanan Barachias the sonne of Mosollomoth Ezechias the sonne of Sellum and Amasa the sonne of Hadali against them that came out of the battel †and they sayd to them You shal not bring in the captiues hither lest we sinne to our Lord. Why wil you adde vpon our sinnes and heape vp old offences for it is a great sinne and the anger of the furie of our Lord hangeth ouer Israel †And the men of warre dismist the pray al the thinges that they had taken before the princes and al the multitude †And the men whom we mentioned aboue stood and taking the captiues and al that were naked they clothed and shod them with the spoyles and when they had clothed and refreshed them with meate and drinke and annoynted them because of their labour and had looked carefully to them as manie as could not walke and were of a weake bodie they set on beastes and brought them to Iericho the Citie of palme trees to their brethren and themselues returned into Samaria †At that time king Achaz sent to the king of the Assyrians asking helpe And the Idumeans came and stroke manie of Iuda and tooke a great praye †The Philisthijms also were spred abroad by the cities of the champayne and toward the South of Iuda and they tooke Bethsames Aialon and Gaderoth Socho also Thamnan and Gamzo with their villages and dwelt in them †For our Lord had humbled Iuda because of Achaz the king of Iuda for that he had made it naked of helpe and had contemned our Lord. †And he brought agaynst him Theglathphalnasar the king of the Assyrians who also afflicted him and spoyled him no man resisting †Therfore Achaz spoyling the house of our Lord and the house of the kinges and of the princes gaue giftes to the king of the Assyrians and yet it did nothing profite him †Moreouer also in the time of his distresse he increased contempte agaynst our Lord king Achaz himself by himself †immolated victimes to the goddes of Damascus that stroke him and sayd The goddes of the kinges of Syria doe helpe them whom I wil pacifie with hostes and they wil ayde me wheras on the contrarie part they were his ruine and al Israels †Achaz therfore hauing spoyled al the vessels of the house of God and broken them shut the gates of the temple of God and made him altars in al the corners of Ierusalem †In al the cities also of Iuda he built altars to burne frankincense and
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
our Lord and put them in his temple †But the rest of the wordes of Ioakim and of his abominations which he wrought and the thinges that were found in him are contayned in the Booke of the kinges of Iuda and Israel And Ioachin his sonne reigned for him †Eight yeares old was Ioachin when he began to reigne and he reigned three monethes and ten dayes in Ierusalem and he did euil in the sight of our Lord. †And when the compasse of a yeare was come about Nabuchodonosor the king sent some that brought him in to Babylon the most precious vessels of the house of our Lord being caried away withal But he made Sedecias his vncle king ouer Iuda and Ierusalem †One twentie yeares old was Sedecias when he began to reigne he reigned eleuen yeares in Ierusalem †And he did euil in the eies of our Lord his God neither did he reuerence the face of Ieremie the prophet speaking to him from the mouth of our Lord †He reuolted also from king Nabuchodonosor who had adiured him by God he hardened his necke his hart that he would not returne to our Lord the God of Israel †Yea al the chiefe of the Priestes and the people transgresled vnlawfully according to al the abominations of the Gentiles and they polluted the house of our Lord which he had sanctified to him in Ierusalem †And our Lord the God of their fathers sent to them by the hand of his messengers rysing by night and daily admonishing them for that he spared his people and his habitation †But they mocked the messengers of God and litle estemed his wordes and scorned the prophetes vntil the furie of our Lord ascended vpon his people and there was no amendment †For he brought vpon them the king of the Chaldees and slewe their yong men with the sword in the house of his sanctuarie he pitied not yong man and virgin and old man no neither him that stouped for age but he deliuered al into his handes †And al the vessels of the house of our Lord as wel greater as lesser and the treasures of the temple and of the king and the princes he transported into Babylon †The enemies set fyre on the house of God and destroyed the wal of Ierusalem al the towres they burnt and what soeuer was pretious they destroyed †If anie man escaped the sword being led into Babylon he serued the king and his sonnes til the king of the Persians reigned †That the word of our Lord by the mouth of Ieremie might be accomplished and the land might celebrate their Sabbathes for al the daies of the desolation she kept a Sabbath til the seuentie yeares were expyred †But in the first yeare of Cyrus king of Persians to fulfil the word of our Lord which he had spoken by the mouth of Ieremie our Lord raysed vp the spirit of Cyrus king of the Persians who commanded to be proclaymed in al his kingdom yea by writing saying †Thus sayth Cyrus king of the Persians Al kingdomes of the earth hath the Lord the God of heauen geuen me and he hath commanded me that I should build him a house in Ierusalem which is in Iewrie who of you is there in al his people The Lord his God be with him and let him goe vp THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FIFTH AGE From the fundation of the Temple to the captiuitie in Babylon The space of 430. yeares ALBEIT there were greater Schismes Heresies and more reuoltes from Gods law and seruice in this fifth age then in the former Yet the true Church and Religion continued stil and were no lesse conspicuous then before VVhich being clere and euident touching manie principal Articles we wil here only remitte the reader to some special places for confirmation therof neither wil we be prolixe in declaring other pointes denied or called into controuersie at this time by the impugners of Catholique Religion Beleefe in one God appeareth plainly in building adorning dedicating the Temple with so great solemnitie of the Priestes Leuites and al the Tribes and particularly by king Salomons prayer 3. Reg. 7. 8. 2. Paral. 2. c. Also Prouerb 8. Eccle. 12. Isaie 41. 44. 45. The Mysterie of the B. Trinitie Prouer. 12. Isaiae 6. 48. 49. Ose 11. Ioel. 2. Of Christ our Redemer Isaie 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee 6. 11. 14. Ioel. 2. Sophon 2. Aggoei 2. Zachar. 2. c. Sacrifices Sacramentes other Rites the same as before But more frequent Prophecies that they should be changed into better and perfecter by Christ Prou. 9. Isai 12. 52. 55. 61. In the meane time for more signification of the singular vertue of Christs Sacramentes the effect of penitential workes is often recorded For example wicked Achab by hairecloth fasting and other humiliation escaped part of his deserued punishment 3. Reg. 21. Manasses recouered Gods fauoure and his temporal kingdom 2. Par. 33. VVho yet was punished in his posteritie 4. Reg. 23. And the Niniuites by such penance auoided destruction Ione 3. Yea nothing is more frequent in the Prophetes then preaching of penance Isa 1. 2. 3. 30. Iere. 3. 18. c. and others al ascribing the cause of plagues and afflictions to the want of repentance And false Prophetes condemned of errour and false doctrine for promising the people peace and securitie in their sinnes Ierem. 14. Lamen 2. Besides abstinence from diuers sortes of meates counted vncleane Isaiae 66. and ordinarie fastes according to the law other fastes were appointed sometimes vpon occasions requiring not only to subdue and mortifie the flesh but also to obtaine mercie at Gods handes in special distresses 2. Par. 20. Ioel. 1. 2. Ione 3. Elias fasting fourtie dayes 3. Reg. 19. prefigured Christs fast VVhich the Church imitateth in Lent of fourtie daies according to humane habilitie for the fastes of Christ Elias and Moyses were miraculous To the Feastes instituted before was added the Dedication of the Temple 3. Reg. 7. 2 Par. 3. Which was built in Mount Moria 2. Par. 3. the special place designed long before for this purpose when Abraham was directed thither by God was there readie to sacrifice his sonne Isaac Gen. 22. where Dauid also offered sacrifice 2. Reg. 24. 1. Par. 21. This being the onlie ordinarie place for Sacrifice there were for other vses of daylie prayer reading preaching and hearing the word of God other Synagogues built as it were Parish churches in great number in Ierusalem it self foure hundred and foure score and manie more in the whole kingdom as the Hebrew Traditions testifie Of al which places especially of the Temple there was venerable respect had For which cause when Ioiada the High Priest gaue order to kil Athalia he suffered it not to be donne in
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.
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
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
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
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
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
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
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
a whirlewind to render his furie in indignation and his rebuking in flame of fyre †because our Lord shal iudge in fyre and in his sword to al flesh and the slaine of our Lord shal be multiplied †they that were sanctified and thought them selues cleane in the gardens behind the gate within they that did eate swines flesh and abomination and the mouse they shal be confounded sayth our Lord. †But I know their workes and their cogitations I come that I may gather together with al nations and tongues and they shal come and shal see my glorie †And I wil put a signe in them and I wil send of them that shal be saued to the Gentiles into the sea into Afrike and Lydia them that hold the arrow into Italie and Greece to the ilandes farre of to them that haue not heard of me and haue not sene my glorie And they shal shew forth my glorie to the Gentiles †and they shal bring al your brethren of al nations a gift to our Lord vpon horses and in chariotes in horse litters on mules and in coches to my holie mountaine Ierusalem sayth our Lord as if the children of Israel should bring in a gift in a cleane vessel into the house of our Lord. †And “ I wil take of them to be priestes and leuites sayth our Lord. †Because as new heauens and a new earth which I make to stand before me sayth our Lord so shal your sede stand and your name †And there shal be moneth after moneth and sabbath after sabbath al flesh shal come to adore before my face sayth our Lord. †And they shal goe out and see the carcasses of the men that haue transgressed against me their worme shal not die and their fyre shal not be quenched and they shal be euen vnto satietie of sight to al flesh ANNOTATIONS CHAP. LXVI 1. Heauen is my seate Lest anie should interprete these prophetical promises as the Ievves doe only of the restauration reedification of Ierusalem and the Temple the Prophet here shevveth that albeit God sanctified the temple and granted manie benefites to those that serued him therein yet his proper seate is not in anie material temple or terrestrial place but in heauen And therfore Temples and Churches are in deede ordayned for faithful people to serue him in to signifie that as these places are more holie then ordinarie houses so heauen is infinitely more glorious then anie earthlie palace yet God is not conteyned in anie place but exceedeth al. To which purpose S. Steuen Act. 7 alleageth and vrgeth this place and also S. Paul Act 17. that God dvvelleth not or is not concluded in temples neither needeth them for his ovvne vse but is rightly serued in them by those that lift vp their mindes to him as dwelling in heauen replenishing al places 21. I vvil take of them to be Priestes In the Lavv of Moyses Priestes and Leuites vvere al of one Tribe by succession of natural kinred nor by election but the lavv being changed necessarily also Priesthood is changed And Byshopes Priestes Deacons and other Clergie men are taken and ordained not by uerenes of bloud but by election according to their merites of vertues THE ARGVMENT OF THE BOOKES OF IEREMIE IEREMIE the sonne of Helcias Priest and Prophete being sanctified in his mothers wombe begane to prophecie as yet a childe in Iuda in the thirtenth yeare of the reigne of king Iosias continued the rest of his time which was nintene yeares more and the eleuen yeares of Ioakim wherin are counted the three monethes of Ioachaz and other three of Iechonias otherwise called Ioachin and eleuen yeares of Sedecias in al fourtie one yeares before he went into Aegypt Where he also prophecied and finally was stoned to death by the people in the citie of Taphnis His whole worke conteyneth two distinct Bookes besides an Epistle which foloweth after the Prophecie of Baruch The former booke is called his Prophecie the other his Lamentations S. Ierom comprehendeth the summe of al briefly saying Ieremie connecteth a nuttie or watching rodde and a potte boyling hote from the face of the north the leopard spoyled of his coloures and the fourefold Alphabet in diuers meeters Signifiing that God wil correct his people with a rodde in his hote furie from the north to witte by the king of Babylon for their pertinacitie in sundrie kindes of sinnes Al which the Prophet lamenteth with his doleful verse of diuers meeter The Prophecie may be diuided into fiue partes First he sheweth the conditions and qualities of himselfe with the maner of his mission then Gods great clemencie in recalling the people from sinne denouncing dangers imminent for their obstinacie in the twelue first chapters Secondly in the eight chapters folowing by diuers Metaphorical and other figuratiue descriptions he declareth the ingratitude other sinnes of the people threatning punishment for which they persecute him Thirdly in other eight chapters he reprehendeth the inhabitantes of Ierusalem especially the King euil Priestes and falseprophetes some being already caried into captiuitie for which free preaching he is againe persecuted Fourtly in the next eleuen chapters he mixteth consolations threates especially the destruction of Ierusalem captiuitie of king and people and their release after seuentie yeares Fiftly in the other thirtene chapters he prophecieth the destruction of the Iewes that goe into Aegypt and of sundrie nations for their idolatrie and for their crueltie against the Iewes In euerie part interposeth manie prophecies of Christ and his Church besides the mystycal sense included in the historical THE PROPHECIE OF IEREMIE CHAP. I. Ieremie prophecied in the times of Iosias Ioakim and Sedecias Kinges of Iuda 5. being sanctified in his mothers wombe is sent in his tender age to prophecie 11. the destruction of Ierusalem 17. God geuing him corege against his persecutors THE wordes of Ieremie the sonne of Helcias of the priestes that were in Anathoth in the land of Beniamin †The word of our Lord which was made to him in the daies of Iosias the sonne of Amon king of Iuda in the thirteenth yeare of his kingdome †And the word was made in the daies of Ioakim the sonne of Iosias king of Iuda vnto the end of the eleuenth yeare of Sedecias the sonne of Iosias king of Iuda euen vnto the transmigration of Ierusalem in the fifth moneth †And the word of our Lord was made to me saying †Before I formed thee in the wombe I knewe thee and before thou camest forth of the matrice I sanctified thee and a prophete in the Gentiles I gaue thee †And I sayd A a a ô Lord God Behold I can not speake because I am a childe †And our Lord said vnto me Say not I am a childe for to al thinges to which I shal send thee thou shalt goe
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
eyes the same is the first king †But wheras that being broken there rose vp foure for it foure kinges shal rise vp of his nation but not in his strength †And after their reigne when iniquities shal be increased there shal arise a king impudent of face and vnderstanding propositions †And his strength shal be made strong but not in his owne strength and more then can be beleued shal he waste al thinges and shal prosper and doe And he shal kil the strong and the people of the saints †according to his wil and craft shal be directed in his hand and he shal magnifie his hart and in the abundance of al thinges he shal murder very manie agaynst the prince of princes shal he arise without hand he shal be destroyed †the vision of the euening and the morning which hath bene sayd is true thou therfore seale the vision because it shal be after manie dayes †And I Daniel languished and was sicke for certaine dayes and when I was risen vp I did the kings workes and was astonied at the vision and there was none that could interprete it CHAP. IX Daniel confessing that they are iustly afflicted for their sinnes 15. prayeth for speedie mercie 20. An Angel signifieth to him that within seuentie wekes of yeares Christ wil come 26. and be slayne his people the Iewes denying him whom he wil therfore reiect IN the first yeare of Darius the sonne of Assuerus of the seede of the Medes who reigned ouer the kingdom of the Chaldees †the first yeare of his kingdom I Daniel vnderstood in bookes the number of the yeares wherof the word of our Lord was made to Ieremie the prophete that seuentie yeares should be accomplished of the desolation of Ierusalem †And I sette my face to our Lord my God to pray and besech in fastinges sackcloth and ashes †And I prayed our Lord my God and I confessed and said I besech thee ô Lord God great and terrible which keepest couenant mercie to them that loue thee and keepe thy commandements †We haue sinned we haue done iniquitie we haue dealt impiously and haue reuolted we haue declined from thy commandments and iudgements †We haue not obeyed thy seruants the prophets that haue spoken in thy name to our kinges to our princes to our fathers and to al the people of the land †To thee ô Lord iustice but to vs confusion of face as is to day to the man of Iuda and to the inhabiters of Ierusalem and to al Israel to them that are nere and to them that are farre of in al the landes to which thou hast cast them out for their iniquities in which they haue sinned against thee †O Lord to vs confusion of face to our princes to our fathers that haue sinned †But to thee Lord our God mercie and propiciation because we haue reuolted from the †and haue not heard the voice of the Lord our God to walke in his law which he gaue vs by his seruants the prophetes †And al Israel haue transgressed thy law and haue declined from hearing thy voice and the malediction hath distilled vpon vs the detestation which is written in the booke of Moyses the seruant of God because we haue sinned to him †And he hath established his wordes which he spake vpon vs and vpon our princes that iudged vs that he would bring in vpon vs a great euil such as neuer was vnder al the heauen according to that which hath bene done in Iersalem †As it is written in the law of Moyses al this euil is come vpon vs and we besought not thy face ô Lord our God that we might returne from our iniquities might thinke on thy truth †And our Lord hath watched vpon the malice and hath brought it vpon vs iust is the Lord our God in al his workes which he hath done for we haue not heard his voice †And now ô Lord our God which broughtest forth thy people out of the Land of Aegypt in a strong hand madst thee a name according to this day we haue sinned we haue done iniquitie †O Lord according to al thy iustice but let thy wrath be turned away I besech thee and thy furie from thy citie Ierusalem from thy holie mount For by reason of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproch to al round about vs. †Now therfore heare ô our God the petition of thy seruant his prayers and shew thy face vpon thy sanctuarie which is desert for thyne owne sake †Incline my God thine eare heare open thine eyes and see our desolation the citie vpon which thy name is inuocated for neither in our iustifications doe we prostrate prayers before thy face but in thy manie commiserations †Heare ô Lord be pacified ô Lord attend doe delay not for thine owne sake my God because thy name is inuocated vpon thy citie vpon thy people †And when I yet spake prayed and confessed my sinnes and the sinnes of my people of Israel and did prostrate my prayers in the sight of my God for the holie mount of my God †as I was yet speaking in prayer loe the man Gabriel whom I had sene in the vision from the beginning quickly flying touched me in the time of the euening sacrifice †And he taught me and spake to me sayd Daniel now am I come forth to teach thee and that thou mighst vnderstand †From the beginning of thy prayers the word came forth and I am come to shew it to thee because thou art a man of desires and doe thou marke the word and vnderstand the vision †Seuentie weekes are abbridged vpon thy people vpon thy holie citie that preuarication may be consummate and sinne take an end iniquitie be abolished and euerlasting iustice be brought vision be accomplished and prophecie the Holie one of holies be anointed †Know therfore marke From the going forth of the word that Ierusalem be built againe vnto Christ the prince there shal be seuen weekes sixtie two weekes the streete shal be built againe the walles in * straitnes of the times †And after sixty two weekes Christ shal be slaine and it shal not be his people that shal denie him And the city the sanctuary shal the people dissipate with the prince to come the end therof waste after the end of the battel the appoynted desolation †And he wil confirme the couenant to manie one weeke and in the halfe of the weeke shal the hoste the sacrifice fayle and there shal be in the temple the abomination of desolation euen to the consummation and to the end shal the desolation endure CHAP. X. After fasting other voluntarie afflictions 4. Daniel seing a
not eaten it was consumed †In like maner Salomon also eight dayes celebrated the dedication †And these self same thinges were put in the descriptions and commentaries of Nehemias and after what sort he making a librarie gathered together bookes of the prophetes and of Dauid and the epistles of the kinges and concerning the donaries †And in like maner Iudas also such thinges as were fallen away by the warre that happened to vs gathered them al together and they are with vs. †If therfore you desire these thinges send some that may fetch them vnto you †We therfore meaning to kepe the purification haue written vnto you You shal doe wel then if you kepe these dayes †And God that hath deliuered his people and rendered the inheritance to al the kingdom and the priesthoode and the sanctification †as he promised in the law we hope that he wil quickly haue mercie vpon vs and wil gather vs together from vnder heauen into the holie place †For he hath deliuered vs out of great perils and hath purged the place †Concerning Iudas Machabeus and his brethren and of the purification of the great temple and of the dedication of the altar †Yea and of the battels that perteyne to Antiochus the Noble and his sonne Eupator †and of the apparitions that were made from heauen to them that did manfully for the Iewes so that being few they reuenged the whole countrie and put to flight the barbarous multitude †and repayred the most famous temple in al the world and deliuered the citie and the lawes that were abolished were restored our Lord with al clemencie being made propicious vnto them †Also the thinges which by Iason the Cyrenean are comprised in fiue bookes we haue attempted to abridge in one volume †For considering the multitude of bookes and the difficultie to them that wil attempt the narrations of histories because of the multitude of matters †we haue bene careful for them that are willing to reade that there might be delectation of the minde and for the studious that they may more easily comitte it to memorie and that profite might ensewe to al that read it †And to our owne selues in deede which haue taken vpon vs this worke to make an abridgement we haue taken in hand no easie labour yea rather a busines ful of watching and swetâ—e †As they that prepare a feast and seeke to condescend to other mens wil for manie mens sakes we doe willingly susteyne the labour †The veritie certes concerning euery particular leauing to the auctors and our selues according to the forme that is geuen studying to be briefe †For as the builder of a new house must haue care of the whole building but he that hath the care to paint must seeke out the thinges that are apt for garnishing so must it be esteemed also in vs. †For to gather together the vnderstanding to order the speach and curiously to discusse euerie particular part agreeth to the auctor of an historie †but to pursew the breuitie of speach to auoyde the exact declarations of thinges is to be granted to him that abridgeth †From hence then wil we begine the narration of the preface let it be sufficient to haue sayd thus much for it is a foolish thing before the historie to flow ouer and in the historie to be shorte CHAP. III. VVhen Ierusalem was in peace and good order by the care of Onias high priest and king Seleucus fauoured pious workes 4. Simon a wicked churchwarden betrayeth the treasure of the Sanctuarie 7. VVher upon Heliodorus sent by the king and after curteous intertainment declaring that he must carie al the money to the king is resisted by Onias with others deuoutly commending the cause to God 23. He neuertheles attempting the sacrilege is terrified by a vision sore beaten and in desperate miserie 31. by Onias sacrifice and prayers is restored to health 35 and returning home confesseth the powre of God THEREFORE when the holie citie was inhabited in al peace the lawes also as yet were very wel kept because of Onias the high priest his pietie minde that hated euils †it came to passe that kinges also themselues and princes esteemed the place worthie of high honour and glorified the temple with verie great giftes †so that Seleucus the king of Asia of his reuenewes allowed al the charges perteyning to the ministerie of the sacrifices †But Simon of the tribe of Beniamin being appointed ouerseer of the temple â—â—contended the prince of the priestes resisting him to worke some wicked thing in the citie †And 2. when he could not ouercome Onias he came to Appollonius the sonne of Tharsaeas who at that time was gouernour of Caelesyria and Phaenicia †and told him that the treasurie at Ierusalem was ful of innumerable deale of money and the common store to be infinite which perteyne not to the account of the sacrifices and that it is possible al might fal into the kings powre †And 3. when Appollonius had made relation to the king concerning the money that he was told of he calling for Heliodorus who was ouer his affayres sent him with commission to transport the foresayde money †And forthwith Heliodorus began to take his iourney in shew in dede as if he would goe visite the cities through out Coelesyria and Phaenicia but in very deede to accomplish the kings purpose †But when he was come to Ierusalem and was curteously receiued in the citie by the high-priest he told of the the aduertisment geuen of the money and opened for what cause he was come and asked if these thinges were so in very deede †Then the highpriest shewed that these were deposita and the liuelihoods of widowes and pupils †but certaine of them to belong vnto Hircanus of Tobie a very noble man among these thinges which impious Simon had promoted the whole to be of siluer foure hundred talents and of gold two hundred †And that they should be deceiued which had committed it to the place the temple that is honoured through out the whole world to be a thing for the reuerence and holines therof altogether vnpossible †But he by reason of those thinges which he had in commission of the king sayd in any wise that they must be caried to the king †And on a day appointed Heliodorus entered in to take order concerning these thinges But there was noe smal trembling through out the whole citie †And the priestes cast themselues before the altar with their priestes stoles and inuocated him from heauen which made the law of deposita that he would kepe the thinges safe from them that had deposed them †But now he that saw the countenance of the high priest was wounded in minde for his face and colour being changed declared the inner sorow of the minde
went against Gorgias the gouernour of Idumea †And he went forth with footemen three thousand and horsemen foure hundred †Who buckling together it chanced few of the Iewes to be slayne †But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa †But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel †beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight †And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place †And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers †And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne †Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges †And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen †And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection †for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead †And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them †“ It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie †and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred †And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie †But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place †And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe †From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death †And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth †And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes †But the king furiouse in mind came to shew
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
of you by violence shal make the slaine to be meate for idols †And they that shal consent vnto them shal be to them in derision and in reproch and in conculcation †For there shal be place against places and against the next cities great insurrection vpon them that feare our Lord. †They shal be as it were madde sparing no bodie to spoyle and waste yet them that feare our Lord. †because they shal waste and spoyle the goodes and shal cast them out of their houses †Then shal appeare the probation of mine elect as gold that is proued by the fire †Heare my beloued sayth our Lord Behold the dayes of tribulation are come and out of them I wil deliuer you †Doe not feare nor stagger because God is your guide †And he that kepeth my commandmentes and precepts sayth our Lord God Let not your sinnes ouerway you nor your inquities be aduanced ouer you †Woe to them that are entangled with their sinnes and are couered with their iniquities as a filde is entangled with the wood the path therof couered with thornes by which no man passeth it is closed out cast to be deuoured of the fire FINIS A table of the Epistles taken forth of the old Testament vpon certayne festiual dayes The other feastes and al the sundayes haue their Epistles in the new Testament As is there noted In the feast of our Blessed Ladies Conception Prou. 8 v. 22 to the v. 36 S. Iohn Euangelist Eccli 15. v. 1. to v. 7. The Epiphanie Isaioe 60. v. 1. to v. 7. Candlemasse day Malach 3. v. 1. to v. 5. S. Thomas Aquinas Sap. 7. v. 7. to v. 15. The Annunciation of our B. Ladie Isaioe 7. v. 11. to v. 16. S. Marke Ezechiel 1. v. 5. to v. 14. S. Philippe and S. Iames. Sap. 5. v. 1. to v. 6. S Iohn ante portam Latinam the same The Natiuitie of S. Iohn Baptist Isa 49. v. 1. to v. 6. v. 23. Visitation of our B. Ladie Cant. 2. v. 8. to v. 15. The octaue of S. Peter and S. Paul Eccli 44. v. 10. to v. 16. S. Marie Magdalen Cant. 3. v. 2. to 6. ca. 8. v. 6. to 8. S. Anne Prouerb 31. v. 10. to the end of the chap. The Assumption of our B. Ladie Eccli 24. v. 11. to 21. Decollation of S. Iohn Baptist Iere. 1. v. 17. to the end The Natiuitie of our B. Ladie Prouerb 8. v. 22. to 36. S. Mathew Ezech. 1. v. 10. to 15. S. Martin Eccli 44. v. 25. ca. 45. v. 1. to v. 9. S. Cecilie Eccli 51. v. 13. to 18. S. Catherin Eccli 51. v. 1. to 13. In the Anniuersarie of the dead 2. Mach. 12. v. 42. to the end of the chapter Deo Gratias AN HISTORICAL TABLE OF THE TIMES SPECIAL PERSONS MOST NOT ABLE THINGES AND CANONICAL BOOKES OF THE OLD TESTAMENT Anni mundi Pattiarches Especial pointes of the sacred historie of Gods Church euer visible Schismes and infidelitie Canonical Scriptures a The first yeare first weeke Adam the first man of whom al mankind is propagated a Creation of heauen and earth and al thinges therin in six dayes Gen. 1. Man last created was made lord of al corporal creatures of this lower world placed in paradise Gen. 2. For transgressing Gods cōmandment Adam and Eue were cast out of paradise But by Gods grace repenting had promise of a Redemer Gen. 3.  Genesis conteyneth the historie of the visible Church from the beginning of the world to the death of Ioseph in the yeare of the world 2340. b 130. Seth borne Cain the first borne became a husbandman Abel next borne a shepheard Gen. 4. God respecting Abels sacrifice and not Cains Cain killed Abel Gen. 4.   c. 235. Enos borne Seths children and other faythful were called the sonnes of God to distinguish the true Church from the wicked citie begune by Cain Gen. 6. Cain wentforth from the face of our Lord begane a new city opposite to the Citie of God  d. 325. Cainan In the dayes of Enos begane publique prayers of manie assembling together besides Sacrifice which was before Gen. 4. v. 26. Gen. 4. v. 16. His generations in the right line to Lamech who slew him are these without notice of time when they were borne or dyed Enoch Irad Mauiael Mathusael Lamech Gen. 4. v. 17.  e 395. Malaleel    f 460. Iared    g 622. Enoch Mathusala Lamech Enoch a Prophet pleased God in al his wayes None borne in the earth like to Enoch Eccli 49. v. 16. Some declining from God and marchīg in mariage with Cains race begate those monstruous men huge of stature most wicked cruel called giantes  h 687. Noe bor k Adam dyed at the age of 930. yeares Gen. 5. v. 5. To whom Seth succeded chief Patriarch And so in the rest Gen. 6. v. 4.  i 874. Sem bor And the next two yeares Cham Iaphet l Enoch in the yeare of his age 365. was sene no more because God tooke him Gen. 5. v. 24. Enoch was translated that he should not see death Heb. 11. v. 5.   k 930.  m Seth dyed in the yeare of his age 912.   l 987.  o Enos dyed anno aetatis 905.   m 1042.  p Cainan dyed an aet 980.   n 1056.  q Malaleel dyed an aet 895.   o 1140.  r Iared dyed an aet 962.   p 1265.  s Noe the preacher of iustice forewarned al men that except they repented God would destroy them with a floud And by Gods commandement built an Arke or shippe wherin himself his familie with other liuing creatures were preserued from drowning   q 1290.  v Lamech dyed before his father in the yeare of his age 777.   r 1422.  w Mathusala dyed an aet 969. immediatly before the floud as semeth most probable   s 1536.     t 1556.     v 1651.     w 1656     x 1656.  x The same yeare of the world 1656. the 17. day of the second moneth Noe with his three sonnes his wife and their wiues in al eight persons and seuen payres of euerie kinde of cleane liuing creatures and two payres of vncleane entered into the Arke And presently it rayned fourtie dayes and nightes together Wherby al liuing creatures on the earth out of the arke were drowned Gen. 7. Al Cains race with other wicked infideles were vtterly destroyed by the flould Gen. 7.  THE END OF THE FIRST AGE AND BEGINNING OF THE SECOND y 1658. Arphaxad borne the sonne of Sem. The whole earth being couered with water Noe with his familie and other liuing creatures remained in the arke twelue monethes and ten dayes a iust yeare of the sunne then coming forth built an altar and offered
prophecied of al his twelue sonnes and in Iudas of Christ Gen. 49. v. 10. And then dyed  Iob either of the progenie of Nachor or as semeth more probable of Esau liued the same time in which the children of Israel were pressed with seruitude in Aegypt Himselfe writte the historie of his affliction in the Arabian tongue which Moyses translated into Hebrew m 2286. Amrā Esron n Ioseph buried his father in Chanaan and nourished his bretheren with their families as their patron superior Gen. 50. v. 18.   o 2340.   o He dyed at the age of 110. yeares Gen. 50. After his death the Superioritie of the children of Israel descended not to his sonnes but to his bretheren and rested in Leui the third brother liuing longest of al the twelue to the age of 137. yeares Exodi 6. v. 16. whose genealogie is there declared to shew the descent of Aaron and Moyses About this time was Atlas the great Astronomer brother of Prometheus grandfather to Mercurius the elder whose nephew Mercurius otherwise called Tris megistus the master of moral philosophie must nedes be a good while after Moyses S. Aug. li. 18. c. 39. de ciuit Also Cecrops the first king and builder of Athens was in Moyses time after him Cadmus built Thebes and the first that brought letters into Grece more ancient then manie Pammes goddes S. Aug. li. 18. c. 8. c. The booke of Exodus conteyneth the affliction and deliuerie of the children of Israel precepts of Gods law p 2401. Aaron borne Aram. r Moyses an infant of three monethes was put in a basket on the water taken thence by Pharaos daughter nurced by his owne mother and brought vp in Pharaos court Exod. 2.   q 2404. Moyses borne  s At the age of fourty yeares he went to his bretheren to comfort them Where killing an Aegyptian that oppressed an Israelite he was forced to flee into Madian Exod. 2.   s 2244.   t After other fourtie yeares God appeared to Moyses in a bush burning not wasting Sent him into Aegypt with powre to worke miracles to bring the children of Israel out of that bondage   t 2484.  Aminadab v Pharao and the Aegyptians resisting were plaged with tenne sundrie afflictions At last the Israelites were deliuered and Pharao with al his armie drowned Exo. 3. to 15.   THE END OF THE THIRD AGE THE BEGINNING OF THE FOVRTH AGE Anni mūdi High-priests The line of Iudas The sacred historie Schismes and infidelitie Scriptures    w The law was geuen in Mount Sina the fifteth day after their going out of Aegypt Exod. 19. 20. In the absence of Moyses the people forcing Aaron to consent made adored a golden calfe for God Exod. 32.   x 2485.   x The tabernacle with al thinges perteyning therto was prepared in the first yeare and erected the first day of the second yeare of their abode in the desert Exod. 40.     Aaron  y In the same second yeare Aaron was consecrated Highpriest and his sonnes Priestes for an ordinarie succession Moyses remayning Superior extraordinarie during his life Leuit. 8. Nadab Abiu offered strange fire in sacrifice and were burnt to death Leuit. 10. Leuiticus conteyneth the Rites of Sacrifices Priestes Feastes Fastes and Vowes Numeri so called because in it are numbered the men of twelue tribes able to beare armes also the Leuites deputed to Gods seruice about the tabernacle and the mansions of the people in the desert with other thinges happening in the 40. yeares of their abode there     z Balaam a sorcerer hyred by Balac king of Moab to curse the Israelites was forced by Gods powre to prophecy good things of them Num. 22. 23. 24. Chore Dathan Abiron with manie others murmuring rebellīg against Moyses Aaron were partly swalowed aliue into the earth others burnt with fire from heauen Num. 16.      a Moyses and Aaron doubting that God would not geue water out of a rock to the murmuring people were foretold that they should dye in the desert and not enter into the promised land Num. 20.    b 2523. Eleazar  b Aaron dyed in the mount Hor and his sonne Eleazar was made Highpriest Num. 20.    c 2524.   c Moyses repeted the law commending it earnestly to the people Then dyed and was secretly buried by Angels in the valley of Moab Deut. 34.      To whom Iosue succeded in temporal gouernment his spiritual remayning in the Highpriest Nu. 27. v 20. d Al the children of Israel that came forth of Aegypt aboue the age of twentie yeares dyed in the desert except two Iosue Caleb Num. 26. v. 64. 65. Al nations generally besides the Iewes seruing many false goddes those thought themselues most religious that were most supersticious studious of art Magike Nigromancy the like And euerie countrie yea almost euerie towne village had their peculiar imagined goddes as S. Athanasius discourseth Orat contra idola Deuteronomie is an abridgement and repetition of the law conteyned more largely in the former bookes    e Presently after Moyses death Iosue brought the people ouer Iordan into Chanaan Iosue ◠And in the space of seuen yeares conquered the land Iosue 6. c.   f 2531   f And diuided the same amongst the tribes Iosue 13.   g 2533.   g The tribes of Ruben Gad and half Manasses hauing receiued enheritance on the other side of Iordan Num. 32. v. 33. and now returning thither made an altar by the riuer side which the other tribes suspecting to be for sacrifice and so to make a schisme prepared to fight against them but they answering that it was only for a monument al were satisfied Iosue 22.  The booke of Iosue is the first of those which are properly called Historical declaring how the Israelits conquered possessed the land of Chanaan it conteyneth the historie of 32. yeares   Naasson  The Romanes otherwise most prudent accoūted al inuenters of artes conqueroures of countries al archiuers of great explores at least after their deathes to be goddes And not only men but also manie other thinges were held for goddes  h 2556. h Iosue at the age of 110. yeares dyed Iosue 24. v. 29. had no proper successor     i 2556.   i Eleazarus the Highpriest dyed the same yeare Iosue 24. v. 33. And his sonne Phinees succeded    Phinees  k After the death of Iosue the people were afflicted by forreine nations God so permitting for their sinnes but repenting he raised vp certaine captaines who were called Iudges of diuers tribes without ordinarie succession to deliuer defend the countrie from inuasions These were in al fourtenne
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
theâ— dedicated most solemnly with exceding deuotion of the king and al the people with abuÌ„dance of sacrifices And afterwardes the same king Salomon writte three sapiential bookes The Prouerbes Ecclesiastes the CaÌ„â—icle of Canticles But in his old age fel from God and it is vncertaine whether he dyed penitent or no. He reigned fourtie yeares 3. Reg. 11. Ieroboam the first king of the tenne tribes made a wicked schisme setting vp two golden calues in Bethâ—l and Dan which most of the people serued as their goddes  h 3000. Achimaas Roboam h King Roboam leauing the aduise of ancientes and folowing young counselers â—ffended the people and â—s seruant Ieroboam was made king of tenne tribes only Iuda Benâ—amin remayning to him He reigned seuentene yeares 3. Reg. 14. v. 21. He reâ—â—ned 22. yeares 3. Reg. 12 After him were these kinges of diuerse families of the same tenne tribes The Prouerbes Ecclesiâ—st s. Canticle of Canticles i 3017.  Abias i His sonne Abias reigned wickedly three yeares 3. Reg. 15. v. 2. Nadab sonne of Ieroboam reigned two yeares 3. Reg. 14. Basa of the tribe of Issachar reigned 24 yeares 3. Reg. 15. Ela two yeares 3. Reg. 16.  k 3020. Azarias Asa k Asa a good king destroyed idolatrie and reigned 41. yeares 3. Reg. 15. v. 10. Zambri but seuen dayes 3. Reg. 16. v. 15. Amri 12. yeares wherof The bni reigned in ciuil warre against him three yeares v. 22. Achab maried Iezabel a Sidonian and serued Baal reigning 21. yeares 3. Reg. 10. c.  l 3061.  Iosaphat l Iosaphat gouerned the kingdom wel 25. yeares 3. Reg. 22. v. 42. 43. sauing that he ioyned affinitie with Achab king of Israel and with Iezabel 2. Paral. 18. v. 1.    Iohanam     m 3086.  Ioram m Ioram reigned wickedly eight yeares 4. Reg. 8. v. 17. 18. 2. Paral. 21. v. 5. 6. The three next are omitted by S. Mathew Ochozias reigned two yeares 3. Reg. 22. v 52. Elias Elizeus and diuers other Prophetes preached did manie miracles in the kingodm of Iuda and Israel not writing any particular bookes n 3094. Ioiada * Ochozias n By the euil counsel of his mother Athalia Ochozias gouerned wickedly one yeare was slaine by Iehu together with Ioram king of Israel 4. Reg. 8. v. 27. ch 9. v. 27. 2. Paral. 22. v 3. 9. Ioram twelue yeares 4. Reg. 3. Iehu killed Ioram and Iezabel destroying the whole house of Achab reigned 8. yeares 4. Reg. 9. 10.  o 3095.   o Quene Athalia murthering the children of her owne sonne the late king vsurped the kingdom six yeares 4. Reg. 11. v. 1. Ioachaz reigned 17. yeares 4. Reg. 13.  p 3101.  * Ioas. p The youngest sonne of Ochozias called Ioas being saued from the slaughter was made king by meanes of Ioiada Highpriest and Athalia slaine 4. Reg. 11. v. 4. Ioas reigned sixtene yeares 4. Reg. 13. v. 10. Ieroboam 41. yeares 4. Reg. 14. v. 23.   Zacharias  He gouerned wel during the life of Ioiada But afterwards fel to idolatrie caused Zacharias the High-priest and sonne of Ioiada to be slaine 2. Paral. 24. v. Zacharias reigned but six monethes 4. Reg. 15. v. 8.   Sadoc or Ioathan  22. And shortly after the sameking was trecherously slaine when he had reigned 41. yeares 4. Reg. 12. v. 20. 2. Paral. 24. v. 25. Sellum but one moneth 4. Reg. 15. v. 15.  q 3142. Sellum * Amasias q Amasias beginning wel did some good thinges 4. Manahem reigned 10. yeares 4. Reg. 15. v. 17. Phaceia two yeares 4. Reg. 15. v. 23.  Helcias  Reg. 14. v. 3. But after the spoile of the Idumeans he worshipped their idols 2. Paral. 25. v. 14. And reigned 29. yeares ibidem Phacee reigned 20. yeares 4. Reg. 15. v. 27.  r 3171.  Ozias or Asarias r Ozias sometime reigned wel 4. Reg. 15. v. 3. but afterwards presuming to offer incense on the altar was repelled by the Highpriest presently strooken with leprosie and cast out of the temple and citie He liued after that he was king 52. yeares 2. Par. 26. v. 16. Osee reigned nine yeares 4. Reg. 17.   Azarias  s Ioathan a godlie king gouerned a great part of his fathers time and after his death sixtene yeares 4. Reg. 15. 2. Par. 27. The kingdom of Israel hauing stood aboue two hundred and fifetie yeares was subdued by the Assitians much people caried captiue into Assyria 4. Reg. 17. v. 6. In the dayes of king Ozias was Isaias the Prophet Likewise Osee Ioel Amos Abdias and Ionas s 3223.  Ioathan t Achaz a wicked king after manie benefits receiued from God fel to idolatrie reigning sixtene yeares destroyed holie thinges shut vp the temple and peruerted manie of the people 4. Reg. 16. 2. Paral. 28. The Grecians euerie fourth yeare set forth enter Iudes in honour of Iuppiter Olimpius wherof begane the count of Olimpias about the yeare of the world 3247. Micheas prophecied in the reigne of Ioathan the former prophetes yet liuing  Vrias  v Ezechias a most godlie king aduanced true religioÌ„ which was much decayed He recouered health being mortally sicke which was confirmed by miracle in the sunne returning backe and made a Canticle of praise with thankes to God and reigned 29. yeares 4. Reg. 18. 2. Paral. 29. 30. 31. 32. And after six Olimpiades that is 24. yeares Rome was built  t 3239.  Achaz  New inhabitantes being sent from Assiria into Iurie mixed their paganisme with the Israelites religion made manie wicked and detestable Sectes 4. Reg. 17. v. 29. Nahum and Habacuc prophecied after the captiuitie of the tenne tribes v 3255.  Ezechias    w 3284.  Manasses w Manasses for his great sinnes was caried captiue into Babylon where he repented and was restored to his kingdom he reigned liued in captiuirie 55. yeares 4. Reg. 21. â— Par. 33.  About this time happened the historie of To bie who liued in al 102. yeares Tob. 14. v. 2. x 3339.  Amon. x Amon reigned euil two yeares 4. Reg. 21. 2. Par. â—3  Sophonias prophecied in the reigne of Iosias king of Iuda y 3341.  Iosias y Iosias a very good king purged the Church of idolatrie repayred the temple celebrated a most solemne Pasch was slaine in battel by the king of Aegypt which al the people much lamented especially Ieremie the prophet when he had reigned 31. yeares 4. Reg. 22. 23. 2. Par. 34 35. In the time of Numa the second king of the Romanes Pithagoras taught transmigratioÌ„ of soules from one bodie to an other Ieremie also begane to prophecie beiÌ„g a child in the dayes of Iosias continued in the captiuity of the two tribes Baruch was his Scribe and also a Prophet z â—372  Ioachaz or Iechonias z Ioachaz otherwise
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
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
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
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
38. VVith promise to prosper if he serue God 42. Salomon dieth AND king Salomon loued manie wemen strangers the daughter also of Pharao and Moabites and Ammonites Idumeians and Sidonians and Hetheians †of the nations wherof our Lord sayd to the children of Israel You shal not goe in vnto them neither shal anie of them come in vnto yours for they wil most certainly turne away your hartes to folow their goddes To these therfore was Salomon copled in most seruent loue †And he had wiues as it were queenes seuen hundred and concubines three hundred and the wemen turned away his hart †And when he was now old his hart was depraued by wemen that he folowed strange goddes neither was his hart perfect with our Lord his God as the hart of Dauid his father †But Salomon worshipped Astarthee the goddesse of the Sidonians and Moloch the idol of the Ammonites †And Salomon did that which was not liked before our Lord and he accomplished not to folow our Lord as Dauid his father †Then built Salomon a temple to Camos the idol of Moab in the mount that is agaynst Ierusalem and to Moloch the idol of the children of Ammon †And in this maner did he to al his wiues that were strangers which burnt frankencense and immolated to their goddes †Therfore our Lord was wrath with Salomon because his minde was turned away from our Lord the God of Israel who had appeared vnto him the second tyme †and had commanded him concerning this word that he should not folow strange goddes he kept not the thinges which our Lord commanded him †Our Lord therfore sayd to Salomon Because thou hast done this and hast not kept my couenant and my preceptes which I haue commanded thee breaking I wil rent asunder thy kingdom and wil geue it to thy seruant †Neuerthelesse in thy dayes I wil not doe it because of Dauid thy father out of the hand of thy sonne I wil rent it †neither wil I take away the whole kingdom but one tribe I wil geue to thy sonne for Dauid my seruant and Ierusalem Which I haue chosen †And our Lord raysed vp an aduersarie to Salomon Adad an Idumeite of the kinges seede who was in Edom. †For when Dauid was in Idumea and Ioab the general of the warfare was gone vp to burie them that were slayne and had slayne al malekind in Idumea †for Ioab taried there six monethes and al Israel til he slew al malekind in Idumea †Adad him self fled and men of Idumea of his fathers seruantes with him to goe into Aegypt and Adad was a litle boy †And when they rose out of Madian they came into Pharan and they tooke with them men of Pharan and entered into Aegypt to Pharao the king of Aegypt who gaue him a house and appoynted him meates and assigued him land †And Adad found grace before Pharao excedingly in so much that he gaue him to wife the germane sister of his wife Taphnes the queene †And the sister of Taphnes bare him a sonne Genubath and Taphnes brought him vp in the house of Pharao and Genubath was dwelling at Pharaoes house with his children †And when Adad in Aegypt had heard that Dauid slept with his fathers and that Ioab the general of the warefare was dead he sayd to Pharao Dismisse me that I may goe into my countrie †And Pharao sayd to him For what lackest thou with me that thou seekest to goe into thyne owne countrie But he answered Nothing yet I besech thee that thou dismisse me †God also raysed vp to him an aduersarie Razon the sonne of Eliada who had fled Adarezer the king of Soba his lord †and he gathered men agaynst him and he became the captayne of theues when Dauid killed them and they went to Damascus and dwelt there and they made him king in Damascus †and he was an aduersarie to Israel al the dayes of Salomon and this is the euil of Adad and hatred agaynst Israel and he reigned in Syria †Ieroboam also the sonne of Nabath an Ephratheite of Sareda the seruant of Salomon whose mother was called Serua a woman widow lifted vp his hand agaynst the king †And this is the cause of his rebellion agaynst him because Salomon built Mello and filled vp the breache of the citie of Dauid his father †And Ieroboam was a strong man and mightie and Salomon seing the youngman of a good witte industrious had made him chief ouer the tributes of al the house of Ioseph †It came to passe therfore at that tyme that Ieroboam went out of Ierusalem and the prophete Ahias the Silonite found him in the way couered with a new cloke and they two onlie were in the field †And Ahias taking his new cloke wherwith he was couered cut it into twelue partes †And he sayd to Ieroboam Take vnto thee ten pieces for thus sayth our Lord the God of Israel Behold I wil rent the kingdom out of the hand of Salomon and wil geue thee ten tribes †But one tribe shal remayne to him for my seruant Dauid and Ierusalem the citie which I haue chosen of al the tribes of Israel †because he hath forsaken me and hath adored Astarthee the goddesse of the Sidonians Chamos the god of Moab and Moloch the god of the children of Ammon and hath not walked in my waies to doe iustice before me and my preceptes and iudgementes as Dauid his father †Neither wil I take away al the kingdom out of his hand but I wil make him prince al the daies of his life for Dauid my seruant whom I chose who kept my commandmentes and my preceptes †But I wil take away the kingdom out of his sonnes hand and wil geue thee ten tribes †and to his sonne I wil geue one tribe that there may remayne a lampe to Dauid my seruant at al times before me in Ierusalem the citie which I haue chosen that my name might be there †And thee wil I take and thou shalt reigne ouer al thinges that thy soule desireth and thou shalt be king ouer Israel †If therfore thou wilt heare al thinges that I shal command thee and wilt walke in my waies and doe that which is right before me keeping my commandmentes and my preceptes as Dauid my seruant did I wil be with thee and wil build thee a faythful house as I built a house to Dauid and I wil deliuer Israel to thee †and I wil afflict the seede of Dauid vpon this but yet not alwaies †Salomon therfore would haue killed Ieroboam who arose and fled into Aegypt to Sesac the king of Aegypt and was in Aegypt vntil the death of Salomon †And the rest of the wordes of Salomon and al that he did and his wisedom behold they are al written in the Booke of the wordes of the
daies of Salomon †And the daies that Salomon reigned in Ierusalem ouer al Israel are fourtie yeares †And Salomon slept with his fathers and was buried in the citie of Dauid his father and Roboam his sonne reigned for him CHAP. XII Roboam folowing youngmens counsel 16. Ieroboam possesseth ten tribes of his Kingdom 21. VVhich he endouoring to recouer by warre is admonished by a prophet to cease 26. Hieroboam setteth vp golden calues to be adored making temples altares and priestes fitte for his purpose AND Roboam came into Sichem for thither was al Israel gathered together to make him king †But Ieroboam the sonne of Nabat when he was yet in Aegypt fugitiue from the face of king Salomon hearing of his death returned out of Aegypt †And they sent and called him Ieroboâ—m therfore came and al the multitude of Israel and they spake to Roboam saying †Thy father layd a most hard yoke vpon vs thou therfore diminish now a litle of thy fathers most hard empire and of the most heauie yoke that he layd vpon vs and we wil serue thee †Who sayd to them Goe vntil the third day and returne to me And when the people was gone †king Roboam tooke counsel with the ancientes that assisted before Salomon his father whiles he yet liued and he sayd What counsel doe you geue me that I may answer this people †Who sayd to him If this day thou wilt yeld to this people and condescend to them and graunt to their petition and wilt speake to them gentle wordes they wil be thy seruantes alwaies †Who leaft the counself of the ancientes which they had geuen him and admitted yongmen that had bene brought vp with him and wayted on him †and he sayd to them What counsel geue you me that I may answer this people which haue sayd to me Make the yoke lighter which thy father hath put vpon vs †And the yongmen that had bene brought vp with him sayd Thus speake to this people which haue spoken to thee saying Thy father aggrauated our yoke doe thou ease it Thus shalt thou speake to them My least finger is grosser then the backe of my father †And now my father layd vpon you a heauie yoke but I wil adde vpon your yoke my father bette you with scourges but I wil beate you with scorpions †Ieroboam therfore came and al the people to Roboam the third day as the king had spoken saying Returne to me the third day †And the king answered the people rough wordes leauing the counsel of the ancientes which they had geuen him †and he spake to them according to the counsel of the youngmen saying My father made your yoke heauie but I wil adde to your yoke my father bette you with whippes but I wil beate you with scorpions †And the king condescended not to the people because our Lord was turned away from him that he might rayse vp his word which he had spoken in the hand of Ahias the Silonite to Ieroboam the sonne of Nabat †The people therfore seing that the king would not heare them answered him saying What part haue we in Dauid or what inheritance in the sonne of Isai Goe into thy tabernacles Israel now see to thy house Dauid And Israel went into their tabernacles †But ouer the children of Israel whosoeuer dwelt in the cities of Iuda Roboam reigned †King Roboam therfore sent Aduram who was ouer the tributes and al Israel stoned him and he died moreouer King Roboam in hast went vp into his chariote and fled into Ierusalem †and Israel reuolted from the house of Dauid vntil this present day †And it came to passe when al Israel had heard that Ieroboam was returned they sent and called him an assemblie being gathered and they made him king ouer al Israel neither did any man folow the house of Dauid beside the tribe of Iuda onlie †And Roboam came to Ierusalem and gathered together al the house of Iuda and the tribe of Benjamin an hundred fourescore thousand chosen men warriers to fight agaynst the house of Israel and to reduce the kingdom to Roboam the sonne of Salomon †But the word of our Lord came to Semeias the man of God saying †Speake to Roboam the sonne of Salomon the king of Iuda and to al the house of Iuda and Beniamin and the rest of the people saying †Thus sayth our Lord You shal not goe vp neither shal you fight agaynst your brethren the children of Israel let euerie man returne into his house for this word is done by me They heard the word of our Lord and returned from their iourney as our Lord had commanded them †And Ieroboam built Siehem in mount Ephraim and dwelt there and departing thence he built Phanuel †And Ieroboam sayd in his hart Now wil the kingdom returne to the house of Dauid †if this people shal goe vp to make sacrifices in the house of our Lord into Ierusalem and the hart of this people wil be turned to their lord Roboam the king of Iuda and they wil kil me and returne to him †And finding out a deuise he made two golden calues and sayd to them Goe vp no more into Ierusalem Behold thy goddes Israel which brought thee out of the Land of Aegypt †And he put one in Bethel and the other in Dan †and this thing was an occasion of sinne for the people went to adore the calfe as farre as Dan. †And he made temples in the excelses and priestes of the abiectes of the people which were not of the children of Leui. †And he appoynted a solemne day in the eight moneth the fiftenth day of the moneth after the similitude of the solemnitie that was celebrated in Iuda And going vp he made in like maner an altar in Bethel to immolate to the calues which he had framed and he ordayned in Bethel priestes of the excelses which he had made †And he went vpon the altar which he had built in Bethel the fiftenth day of the eight moneth which he had â—orged out of his owne hart and he made a solemnitie to the children of Israel and went vp vpon the altar to burne incense CHAP. XIII A prophet sent from Iuda to Bethel fortelleth the birth of Iosias and destruction of Ieroboams altar 4. whose hand being sudenly withered 6. is restored by the prophets prayer 11. The same prophet is deceiued by an other prophet and slame by a lion 33. Hieroboam proceedeth in impictie AND behold a man of God came out of Iuda in the word of our Lord into Bethel Ieroboam standing vpon the altar and censing †And he cried out against the altar in the word of our Lord and sayd Altar altar thus saith our Lord Behold a child shal be borne to the house of Dauid named Iosias and he shal immolate vpon thee priestes of the excelses
that neither running is of the swift nor warre of the strong nor bread of the wise nor riches of the lerned nor grace of the artificers but time and chance in al. †Man knoweth not his owne end but as fishes are taken with the hooke and as birdes are caught with the snare so men are taken in the euil time when it shal sudenly come vpon them †This wisdom also I haue sene vnder the sunne and haue proued it to be very great †A litle citie and few men in it there came against it a great king and compassed it and builded fortes round about and the siege was perfired †And there was found in it a man poore and wise and he deliuered the citie by his wisdom and no man afterward remembred that pooreman †And I sayd that wisdom is better then streingth how then was the wisdom of the pooreman contemned his wordes were not heard †The wordes of the wise are heard in silence more then the crie of a prince among fooles †Better is wisdom then weapons of warre and he that shal offend in one point shal lose manie good thinges CHAP. X. Considering the great difference betwen wisdom and follie 4. it behoueth to resist vehement tentations diligently 5. As when euil ignorant men haue auctoritie ouer the wise 8. The wicked often fal into their owne snares 10. are hard yet not vnpossible to be corrected 11. Detracters are like serpents 12. wise graue princes are profitable childish are hurtful to the commonwealth 18. which by their negligence tendeth to ruine 20. yet subiectes ought not to iudge euil of them FLIES dying marre the sweetnes of ointment Wisdom and glorie is more precious then a litle and temporal follie †The hart of a wiseman is in his righthand and the hart of a foole is in his lefthand †Yea and the foole walking in the way wheras himself is vnwise estemeth al men fooles †If the spirite of him that hath powre ascend vpon thee leaue not thy place because carefulnes wil make the greatest sinnes to cease †There is an euil that I haue sene vnder the sunne as it were by errour proceding from the face of the prince †a foole set in high dignitie and the rich to sitte beneth †I haue sene seruants vpon horses and princes walking on the ground as seruants †He that diggeth a pitte shal fal into it and he that breaketh the hedge a serpent shal bite him †He that remoueth stones shal be afflicted in them and he that cutteth trees shal be wounded of them †If the iron shal be blunt and that not as before but shal be made blunt it shal be sharpened by great labour and after industrie shal wisdom solow †If a serpent bite in silence nothing lesse then it hath he that detracteth seoâ—etly †The wordes of the mouth of a wiseman grace and the lippes of the vnwise shal throw him downe headlong †The beginning of his wordes is follie and the later end of his mouth is most wicked errour †A foole multiplieth wordes A man is ignorant what hath bene before him and what shal be after him who can tel him †The labour of fooles shal afflict them that know not to goe into the cittie †“ Woe to thee ô land whose king is a childe and whose princes eate in the morning †Blessed is the land whose king is noble whose princes eate in their time to refection and not to riotousnes †In slouthfulnes the roofe of the house shal goe to ruine in the infirmitie of the handes the house shal droppe through †They make bread for laughter and wine that liuing they may make merie and to money al thinges obey †In thy cogitation detract not from the king and in the secret of thy chamber curse not the richman because euen the birdes of the ayre wil carie thy voice and he that hath winges wil declare the sentence ANNOTATIONS CHAP. X. 16 VVoe to thee o land vvhose king is a childe S. Ierom as in most part of his commentaries vpon this booke expoundeth this passage in two senses simply according to the first apparance of the letter and mystically concerning the Church The wiseman semeth in dede sayth he to reproue the principalitie of yongmen and to condemne luxurious iudges for that in the one by want of age is infirme wisdom in the other mature age is weakened by delicacies And contrary wise he approueth a prince of good partes liberal education commendeth those Iudges which do not preferre voluptuousnes before publique affayres but after great labour and administration of the commonwealth are constrained as by necessitie to take meate Yet to me saith this great Doctor something more sacred semeth to lye hidde in the letter that in Scripture they are called yongmen who forsake old auctoritie and contemne ancient precepts of forefathers who neglecting Gods commandment desire to establish traditions of men Touching which points our Lord threatneth Israel by Isaias for that this people hath refused the water of Siloe that runneth with silence and hath turned away the old fishpond choosing the streames of Samaria and gulfes of Damascus I wil geue yongmen to be their princes and deluders shal rule ouer them Read Daniel Thou shalt finde God ancient of dayes Read the Apocalips of S. Iosu Thou shalt finde the head of our Sauiour white as snow and as white wool Ieremie also because he was wise and grauitie was reputed in his wisdom was forbid to cal himself a childe VVoe therfore to the land whose king is the diuel who alwayes couering nouelties rebelled in Absalom against the father VVoe to that land whose Iudges and Princes loue the pleasures of this vvorld VVho vntil the day of death come say Let vs eate and drinke for to morow we shal dye Contrarivvise blessed is the land of the Church vvhose King is Christ the Sonne of the freeborne descending from Abraham Isaac and Iacob the stock of Prophetes and of al Saintes ouer vvhom sinne ruled not and for that cause they vvere truly free of vvhom vvas borne the holie Virgin Marie more free hauing no shrubbe nor branch out of the side but her vvhole fruite sprungforth into a floure saying in the Canticles I am the floure of the filde the lillie of the valles The princes also of this land are the Apostles and al sainctes vvho haue their king the sonne of the freeborne the sonne of the freevvoman not of the bondvvoman Agar but borne of the freedom of Sara Neither do they eate in the morning nor quickly For they seke not pleasure in this present vvorld but shal eate in their due time vvhen the time of revvard shal come and they shal eate in fortitude and not in confusion Al the good of this present vvorld is confusion but of the future vvorld is perpetual fortitude Thus farre
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