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
THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Haurietis aquas in gaudio de fontibus Saluatoris Isaiae 12. You shal draw waters in ioy out of the Sauiours fountaines Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC IX APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersi eius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus cuius item Translationis Annotationum auctores nobis de fidei integritate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING AT LAST through Gods goodnes most dearly beloued we send you here the greater part of the Old Testament as long since you receiued the New faithfully translated into English The residue is in hād to be finished and your desire therof shal not now God prospering our intention be long frustrate As for the impediments which hitherto haue hindered this vvorke they al proceded as manie do know of one general cause our poore estate in banishment VVherin expecting better meanes greatter difficulties rather ensued Neuertheles you wil hereby the more perceiue our feruent good wil euer to serue you in that we haue brought forth this Tome in these hardest times of aboue fourtie yeares since this College was most happely begune VVherfore we nothing doubt but you our dearest for whom we haue dedicated our liues wil both pardon the long delay which we could not wel preuent and accept now this fruict of our laboures with like good affection as we acknowlege them due and offer the same vnto you If anie demand why it is now allowed to haue the holie Scriptures in vulgar tongues which generally is not permitted but in the three sacred only for further declaration of this other like pointes we remite you to the Preface before the New Testament Only here as by an Epitome we shal repete the summe of al that is there more largely discussed To this first question therfore we answer that both iust reason highest authoritie of the Church iudge it not absolutly necessarie nor alwayes conuenient that holie Scriptures should be in vulgar tongues For being as they are hard to be vnderstood euen by the lerned reason doth dictate to reasonable men that they were not written nor ordayned to be read indifferently of al men Experiēce also teacheth that through ignorance ioyned often with pride and presumption manie reading Scriptures haue erred grosly by misunderstanding Gods word VVhich though it be most pure in it self yet the sense being adulterated is as perilous saith Tertullian as the stile corrupted S. Ambrose obserueth that vvhere the text is true the Arrians interpretation hath errors S. Augustin also teacheth that here sies and peruerse doctrines entangling soules and throvving them dovvne headlong into the depth do not othervvise spring vp but vvhen good or true Scriptures are not vvel and truly vnderstood and vvhen that vvhich in them is not vvel vnderstood is also rashly boldly auouched For the same cause S. Ierom vtterly disallowed that al sortes of men wemen old yong presumed to read talke of the Scriptures wheras no articene no tradsman dare presume to teach anie facultie vvhich he hath not first lerned Seing therfore that dangers hurtes happen in manie the careful chief Pastores in Gods Church haue alwaies moderated the reading of holie Scriptures according to persons times and other circumstances prohibiting some and permitting some to haue and read them in their mother tongue So S. Crysostom trāslated the Psalmes some other partes of holie Scriptures for the Armenians when he was there in banishment The Slauonians and Gothes say they haue the Bible in their languages It was translated into Italian by an Archbyshop of Genua Into French in the time of king Charles the fift especially because the waldensian heretikes had corruptly translated it to maintaine their errors VVe had some partes in English translated by Venerable Bede as Malmesburie witnesseth And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford straictly ordayned that no heretical translation set forth by wicliffe and his complices nor anie other vulgar Edition should be suffered til it were approued by the Ordinarie of the Diocese alleaging S. leroms iudgement of the difficultie danger in translating holie Scriptures out of one tongue into an other And therfore it must nedes be much more dangerous when ignorant people read also corrupted translations Now since Luther and his folowers haue pretended that the Catholique Romane faith and doctrine should be contrarie to Gods written word that the Scriptures were not suffered in vulgar languages lest the people should see the truth vvithal these new maisters corruptly turning the Scriptures into diuers tongues as might best serue their owne opinions against this false suggestion and practise Catholique Pastores haue for one especial remedie set forth true and sincere Translations in most languages of the Latin Church But so that people must read them with licence of their spiritual superior as in former times they were in like sort limited Such also of the Laitie yea of the meaner lerned Clergie as were permitted to read holie Scriptures did not presume to interprete hard places nor high Mysteries much lesse to dispute and contend but leauing the discussion therof to the more lerned searched rather and noted the godlie and imitable examples of good life and so lerned more humilitie obedience hatred of sinne feare of God zele of Religion and other vertues And thus holie Scriptures may be rightly vsed in anie tongue to teach to argue to correct to instruct in iustice that the man of God may be perfect and as S. Paul addeth instructed to euerie good vvorke when men laboure rather to be doers of Gods wil vvord then readers or hearers only deceiuing themselues But here an other question may be proposed VVhy we
eaten therof Moreouer the Hebrew word Hotsi brought forth is a word pertayning to Sacrifice as in the 6. chap of Iudges v. 18. and 19 and importeth that the bread and wine were first offered in Sacrifice and then doubtles they did participat though they wanted not other fufficient corporal foode Againe the wordes folowing For he vvas the Priest of God most hiegh can haue no other sense but that he did the function of a Priest in the bread wine which he brought otherwise if the only cause of bringing that prouision had benne to releue the campe with victuals the reason would rather haue benne yelded because he was a bountiful King a liberal Prince a special freind to Abraham as in deede he was but none of these reasons or the like fitted this purpose so wel nor touched the cause of bringing forth bread and wine as to signifie that he was a Priest whose office is to offer Sacrifice Here againe some Protestants take exception against the Latin text that the causual coniunction Enim for is not agreable to the Hebrew but should be the copulatiue Et and which is a meere wrangling For the lerned know wel ynough that the Hebtew particle is better expressed in such places by Enim or quia for or because then by And so the English Bible printed in the yeare of our Lord. 1552. readeth Melchisedech king of Salem brought forth bread and vvine for he vvas the Priest of the most hieghest God The latter Editions also in like places haue not the copulatiue And but some other word as the sense requireth Gen. 20. v. 3. Thou art but a dead man for the vvomans sake vvhich thou hast taken for she is a mans vvife where the Hebrew phrase is And she is maried to a husband Gen. 30. v. 27. they read thus For I haue proued that the Lord hath blessed me for thy sake where precisly construing the Hebrew they should say I diuined or coniectured and the Lord blessed me for thy sake Likewise Esaie 64. v. 5. they read But Loe thou hast bene angrie for vve offended the Hebrew is thus Loe thou art angrie and vve haue sinned In the same place they translate Yet shal vve be saued vvhich the Hebrew expresseth by the copulatiue And we shal be saued So when they thinke it conuenient they translate the Hebrew particle For that yet which strictly signifieth And. Now let vs also see the original in this place In the Hebrew it is thus VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN VEHV COHEN LEEL ELION VAIE VARECHEHV c. In English word for word thus And Melchisedech king of Salem brought forth bread and vvine And he the priest to God most hiegh And he blessed him c. where albeit the causual word For is not expressed yet these wordes And he the priest further declaring that besides the office and dignitie of a King which was said before Melchisedec was also a Priest must nedes signifie that he did something about the bread and wine belonging to a Priests office And what that something was perhaps the Vniuersitie of Cambridge wil testifie whose late professor of Diuinitie teacheth plainly that Melchisedech offered Sacrifice and was therin a figure of Christ Pag. 6. Reprehen Sacerdotes saith he ij vere proprie sunt qui sacrificia faciunt qualis fuit Aaron Aaronis silij Melchisedechus quem illi adumbrabant Christus Priestes truly and properly are they that offer sacrifices such as vvas Aaron and the sonnes of Aaron and Melchisedech and Christ vvhom they prefigured If then both Aaron Melchisedech were truly and properly Priests because they offered sacrifices according to this Professors definition and both were figures of Christ it must needes be granted that as Christ fulfilled the figure of Aarons bloudie sacrifices in offering him selfe vpon the Crosse so he also fulfilled the figure as wel of vnbloudie sacrifices of Aaron as especially of Melchisedechs Sacrifice in some other besides that on the Crosse seeing the prophet Dauid and S. Paul say Christ is a Priest not according to Aarons order for that was to haue an end but For euer according to the order of Melchisedech And what other Sacrifice did our Sauiour offer to remaine perpetual but of his owne bodie bloud in vnbloudie maner vnder the formes of bread and wine with commandment to his Apostles and Priests to do the same til the end of the world Let the indifferent reader weigh it wel And whosoeuer is not very proud wil for his better instruction or confirmation esteme the vniforme iudgement of manie ancient godlie and lerned Fathers writing vpon this place VVe wil only recite their wordes without other deduction for breuitie sake S. Clemens Alexandrinus li 4. Strom. versus finem writeth thus Melchisedech king of Salem Priest of God most hiegh gaue wine bread santified nutriment in type of the Eucharist S. Cyprian Epist 63. ad Caecilium Christ is Priest for euer according to the order of Melchisedech which order is this coming from that Sacrifice and thence descending that Melchisedech was Priest of God most hiegh that he offered bread wine that he blessed Abraham For who is more a Priest of God most hiegh then our Lord Iesus Christ who offered Sacrifice to God the Father and offered the same which Melchisedech had offered bread and wine to wit his owne bodie and bloud And a litle after That therfore in Genesis the blessing might be rightly celebrated about Abraham by Melchisedec the Priest the image of Christs Sacrifice coâ—sisting in bread and wine went before which thing our Lord perfecting and performing offered bread and chalice mixt with wine and he that is the plenitude fulfilled the veritie of the prefiguted image Eusebius Cesariensis li 5. Demonst Euang. c. 3. Euen as he who was Priest of Nations was neuer sene to offer corporal sacrifices but only bread wine when he blessed Abraham so first our Lord Sauiour him selfe then priests that come from him exercising the spiritual office of Priesthood in al nations after the Ecclesiastical ordinances do represent the mysteries of his bodie and healthful bloud in bread wine which mysteries Melchisedech knew so long before by diuine spirite and vsed as representations of things to come S. Ambrose li. 5 de Sacramen c. 1. VVe know the figure of the Sacraments went before in Abrahams times when Melchisedech offered Sacrifice Idem in cap. 5 Heb. It is clere that oblations of cattle are vanished which were in Aarons order but Melchisedechs institution remayneth which is celebrated al the world ouer in administration of the Sacraments S Hierom. Epist ad Marcellamo vt migret Bethleem Haue recourse to Genesis and you shal find Melchisedech king of Salem prince of this citie who euen then in figure of Christ offered bread and wine and dedicated the Christian mysterie in our Sauiours bodie and bloud Idem Epist
supposing the redde sea would be passable to him as it was to the people of God S Chrysostom ho. 67. in Ioan. God is saied in holie Scripture to haue indurate some and deliuered some into reprobate sense not for that these things are done by God coming in dede of mans owne proper malice but because God iustly leauing men these things happen to them And in cap. 1. Rom. He deliuered into reprobate sense is nothing els but he permitted S. Damascen li. 4. ca. 20. de fide orthodoxa It is the maner of holie Scripture to cal the permission of God his act As He hath geuen them the spirite of comâ—unction eyes that they may not see and eares that they may not heare and the like al which are to be vnderstood not as proceding of Gods action but as of Gods permission to wit for mans free power of working S. Hierom Epist 150. resp ad q. 10. Not Gods patience is to be accused but their hardnes who abuse Gods goodnes to their owne perdition Theodoret. q. 17 in Exod. It is to be noted that if Pharao had bene euil by nature he had neuer changed his minde And after diuers mutations recited how sometimes he would dismisse Israel other times be would not al these saith he Moyses recorded to teach vs that neither Pharao was of peruerse nature neither did our Lord God make his mind hard and rebellious For he that now inclineth to this part now to that plainly sheweth freewil of the mind S. Gregorie li. 11. ca. 8. Moral God is saied to indurate by his iustice when he doth not mollifie a reprobate hart And li. 31. c. 11. Our Lord is saied to haue indurated Pharaoes hart not that he brought the hardnes itselfe but for that his desertes so requiring he did not mollifie it with sensibilitie of feare infused from aboue S. Isidorus li. 2. ca. 19. de summo bono Sinne is permitted for punishment of sinne when a sinner for his desert forsaken of God goeth into an other worse sinne Finally conference of holie Scriptures as in other hard places so in this geueth light for better vnderstanding therof For diuers places do not only shew that in al these resistances mutations of mind and obstinacie of hart Pharao was neuer depriued of freewil as the Doctors before cited do note but also expressly attribute the act of induration to himself Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart v. 32. where the latin readeth in the passiue voice ingrauatum est cor Pharaonâ—â— Pharaos hart vvas hardned which is more obscure the Hebrew saieth actiuely the protestantes so translate Pharao hardned his hart this time also Likewise cha 9. v. 7. the Hebrew saieth Pharaoes hart hardned it selfe Also v. 35. He hardned his ovvne hart he and his seruants Cha. 13. v. 15. VVhen Pharao had indurated himselfe And 1. Reg 6. v. 6. VVhy do you harden your hartes as Aegypt and Pharao hardned their hart Al which are reconciled with the other textes that say God indurated Pharaoes hart vnderstanding that phrase in like sense to this cha 15. v 4. God hath cast Pharao his chariotes and his armie into the sea VVhere God only permitted and no way forced Pharao and his armie to follow the Hebrewes betwen the walles of water As before is here noted out of S. Basil and S. Augustin and the text it selfe maketh it euident Againe manie other places confirme that not God but the sinners owne wilfulnes is the proper cause of his sinne Iob. 24. v. 23 God hath geuen him place for penance and he abuseth it vnto pride Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil the children of men coÌ„mit euils without al feare Osee 13 v. 9. Perdition is thine o Israel only in me thy helpe Rom. 2. v. 4. The benignitie of God bringeth thee to penance but according to thy hardnes and impenitent hart thou heapest to thy selfe wrath Ephes 4. v. 19. Gentiles haue geuen vp themselues to impudicitie or vvantonnes And manie like places shew that God is not the mouer author nor forcer of anie thing as it is sinne but man him selfe is the author by wilfully consenting to tentations of the diuel the flesh and the world and by abusing Gods benefites and resisting his grace 11. They also True miracles being aboue the course of al created nature can not be wrought but by the powre of God who is truth it selfe and can not geue testimonie to vntruth and therfore they certainly proue that to be true for which they are done Other strange things done by enchanters false prophetes and diuels are not in deede true miracles but either sleights by quicknes and nimblenes of hand called legier-demain conueing one thing away and bringing an other or false presentations deceiuing the senses and imaginations of men by making things seme to be that they are not or els are wrought by applying natural causes knowen to some especially to diuels who also by their natural force can do great thinges when God permitteth them And so by enchantments and certaine secrecies these sorcerers either conueyed away the roddes and water and brought dragons and bloud in their place more frogges from other places or els by the diuels vsing natural agents turned roddes into serpentes water into bloud other matter into frogges al which might be done naturally in longer time by the diuel in short time But manie thinges are wholy aboue the diuels powre as to destroy the world to change the general order therof to create of nothing to raise the dead to life to geue sight to the borne blind the like which are only in Gods powre In things also diuels naturally can do they are much restrayned by Gods goodnes lest they should deceiue or hurt mankind at their pleasure So these Enchanters fayled in the fourth attempt not able to make more sciniphes nor anie more such prodiges and were only permitted to produce such serpents as were deuoured by Aarons serpent and to change water into bloud and to increase the number of frogges for the greater plague and no profite of the Aegyptians Neither could they remoue anie plague Nay themselues were so plagued with boyles that for paine or for shame they could not stand before Moyses It is further to be obserued that whensoeuer anie haue attempted to worke miracles to proue false doctrin they haue failed and by Gods prouidence bene confounded As when Baals false prophetes crying to their false goddes from morning til noone could not bring fire for their sacrifice and yet the diuel brought fire to burne Iobs shepe and seruants God permitting the one and not the other God also for a time suffered Simon Magus to make shew of miracles and at last as Egesippus li. 3. de excid Hierosol c. 2.
shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prâ—â—aâ—leth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke †Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord †The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst †And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me †And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe †Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel †and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not †And Amalec came and fought against Israel in Raphidim †And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand †Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil †And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame †And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette †And Iosue put Amalec to flight his people by the edge of the sword †And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen †And Moyses builded an Altar and called the name therof Our Lord my exaltation saying †Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt †he tooke Sephora the wife of Moyses whom he had sent backe †and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie †And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword †Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God †And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her †Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent †Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them †And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians †and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt †Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them †Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God †And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night †Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night †To whom Moyses answered The people cometh to me seeking the sentence of God †And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes †But he said Thou doest not wel †thou art tâ—red with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it †But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him †and to shew to the people the ceremonies and rite of worâ—hipping and the way wherin they ought to walke and the worke that they ought to doe †And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâ—ice and appointe of them tribunes and centurions and quinquagenarians and deanes †which may iudge the people at al tymes and what great matter soeuer â—â—aâ— fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others †If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâ—eace †Which thinges when Movses heard he did al thinges that he had suggested vnto him †And choosing substantial men
shal burne the fatte vpon the altar but the breast shal be Aarons and his sonnes †The right shoulder also of the pacifique hostes shal fal for first fruites of the priest †He of the sonnes of Aaron that offereth the bloud and the fatte him selfe shal haue the right shoulder also for his portion †For the brest of eleuation and the shoulder of seperation I haue taken of the children of Israel from their pacifique hostes and haue geuen them to Aaron the priest and to his sonnes by a lawe for euer of al the people of Israel †This is the anoynting of Aaron and his sonnes in the ceremonies of our Lord in the day when Moyses offered them that they might doe the function of priesthood †and the thinges that our Lord commanded to be geuen them of the children of Israel by a perpetual religion in their generations †This is the lawe of holocauste and of the sacrifice for sinne and for an offence and for consecration and the victimes of pacifiques †Which our Lord apointed to Moyses in mount Synai when he commanded the children of Israel that they should offer their oblations to our Lord in the desert of Synai CHAP. VIII Moyses consecrateth Aaron high Priest 13. and his sonnes Priests 33. continuing in the tabernacle seuen dayes and nights AND Our Lord spake to Moyses saying †Take Aaron with his sonnes their vestimentes and the oyle of vnction a calfe for sinne two Rammes a basket with azymes †and thou shalt gather al the assemblie to the dore of the tabernacle †And Moyses did as our Lord had commaunded And al the multitude being gathered before the dore of the tabernacle †he said This is the word that our Lord hath commanded to be done †And immediatly he “ offered Aaron his sonnes and when he had washed them †“ he reuested the high priest with the sttait linnen garment girding him with a bawdrike and reuesting him with the tunike of hyacinth and ouer it he put the Ephod †which he straitening with the girdle fitted it to the Rationale wherin was Doctrine and Veritie †with the mitre also he couered his head and vpon it against the forehead he put the plate of gold consecrated in sanctification as our Lord had commanded him †He “ tooke also the oyle of vnction wherwith he anoynted the tabernacle with al the furniture therof †And sanctifying them and hauing sprinckled the altar seuen times he anoynted it and al the vessel therof and the lauer with the foote therof he sanctified with the oyle †The which pouring vpon Aarons head he anoynted and consecrated him †his sonnes also after he had offered them he reuested with linnen tunikes and girded them with bawdrikes and put mitres on them as our Lord had commanded †He “ offered also the calfe for sinne and when Aaron and his sonnes had put their handes vpon the head therof †he did immolate it drawing the bloud and dipping his finger touched the hornes of the altar round about Which being expiated and sanctified he poured the rest of the bloud at the botome therof †But the fatte that was vpon the entralles and the caule of the liuer and the two little kidneys with their little tallow he burnt vpon the altar †the calfe with the skinne and the flesh and the dung he burnt without the campe as our Lord had commanded †He offered also a ramme for an holocaust vpon the head wherof when Aaron and his sonnes had put their handes †he did immolate it and poured the bloud therof in the circuite of the altar †And cutting the ramme it selfe into peeces the head therof and the ioyntes and the fatte he burnt with fire †hauing first washed the entralles and the feete and the whole ramme together he burnt vpon the altar because it was an holocaust of most swete odour to our Lord as he had commanded him †He offered also the second ramme for the consecration of priests and Aaron and his sonnes did putte their handes vpon the head therof †which when Moyses had immolated taking of the bloud therof he touched the tippe of Aarons right eare and the thumbe of his right hand in like maner also of his foote †He offered also the sonnes of Aaron and when of the bloud of the ramme being immolated he had touched the tippe of the right eare of euerie one and the thumbes of the right hand and foote the rest he poured on the altar round about †but the fatte and the rump and al the fatte that couereth the entralles and the caule of the liuer and the two kidneies with their fatte with the right shoulder he seperated †And taking out of the basket of azymes which was before our Lord a loafe without leauen and a manchet tempered with oile and a wafer he put them vpon the fatte and the right shoulder †deliuering al to Aaron and to his sonnes Who hauing lifted them vp before our Lord †he tooke them againe of their handes and burnt them vpon the altar of holocaust because it was the oblation of consecration for a swete odoure of the sacrifice to our Lord. †And he tooke of the ramme of consecration the brest for his portion eleuating it before our Lord as our Lord had commanded him †And taking the oyntment and the bloud that was vpon the altar he sprinckled it vpon Aaron and his vestiments vpon his sonnes and their vestiments †And when he had sanctified them in their vestiments he commanded them saying Boile the flesh before the dore of the tabernacle and there eate it Eate ye also the loaues of consecration that are laid in the basket as our Lord commanded me saying Aaron and his sonnes shal eate them †and whatsoeuer shal be left of the flesh and the loaues fire shal consume †Out of the dore also of the tabernacle you shal not goe forth seuen daies vntil the day wherein the time of your consecration shal be expired for in seuen dayes the consecration is finished †as at this present it hath bene done that the rite of the sacrifice might be accomplished †Day night shal you tarie in the tabernacle obseruing the watches of our Lord lest you die for so it hath bene commanded me †And Aaron and his sonnes dld al thinges which our Lord spake by the hand of Moyses ANNOTATIONS CHAP. VIII 6. Offered Aaron By this maner of taking offering and consecrating Aaron Hiegh Priest S. Paul sheweth that none may chalenge to them selues nor presume to exercise priestlie offices or anie authoritie in spiritual causes but such as be orderly called therto Yea that Christ him self would not haue exercised this function but that he was also called of God vnto it saying Euerie Hiegh Priest taken from among men is appointed for men in those thinges that pertaine to God Neither doth anie man
seruantes the same in possession and make vs not passe ouer Iordan †To whom Moyses answered Why shal your brethren goe to sight and wil you sitte here †Why subuert you the mindes of the children of Israel that they may not be bold to passe into the place which our Lord wil geue them †Did not your fathers so when I sent from Cadesbarne to view the Land †And when they were come as farre as the Valley of cluster hauing viewed al the countrie they subuerted the hart of the children of Israel that they should not enter the coastes which our Lord gaue them †Who being wrath sware saying †If these men that came vp out of Aegypt from twentie yeares and vpward shal see the land which vnder othe I promised to Abraham Isaac and Iacob and they would not folow me †except Caleb the sonne of Iephone the Cenezeite and Iosue the sonne of Nun these haue fulfilled my wil. †And our Lord being wrath agaynst Israel led him about through the desert fourtie yeares vntil the whole generation was consumed that had done euil in his sight †And behold quoth he you are risen vp in steed of your fathers the ofspring and disciples of sinful men to augment the furie of our Lord agaynst Israel †But if you wil not folow him he wil leaue the people in the wildernesse and you shal be the cause of the death of al. †But they coming nere said We wil make shepcottes and stalles for our cattel for our litle ones also fensed cities †and we our selues armed and girded wil march on to battle before the children of Israel vntil we bring them in vnto their places Our litle ones and whatsoeuer we can haue shal be in walled cities because of the lying of wayte of the inhabitantes †We wil not returne into our houses vntil the children of Israel possesse their inheritance †neither wil we seeke any thing beyound Iordan because already we haue our possession on the east side therof †To whom Moyses said If you doe that you promisse march on wel appointed before our Lord to fight †and let euerie man of warre passe ouer Iordan vntil our Lord subuert his enemies †and al the Land be subdued to him then shal you be blamelesse before our Lord and before Israel and you shal obteyne the countries that you would in the sight of our Lord. †But if you doe not that which you say no man can doubt but you sinne against God and know ye that your sinne shal apprehend you †Build therfore cities for your litle ones and sheepecotes and stalles for your sheepe and cattel and accomplish that which you haue promised †And the children of Gad and Ruben said to Moyses We are thy seruantes we wil do that which our lord commandeth †We wil leaue our litle ones and our wiues and sheepe and cattel in the cities of Galaad †and we thy seruantes al wel appoynted wil march on to the warre as thou my lord speakest †Moyses therfore commanded Eleazar the priest and Iosue the sonne of Nun and the princes of the families by the tribes of Israel and he said to them †If the children of Gad and the children of Ruben passe with you ouer Iordan al armed to the warre before our Lord and the Land be subdued to you geue them Galaad in possession †But if they wil not passe armed with you into the Land of Chanaan let them take places to dwel in among you †And the children of Gad and the children of Ruben answered As our lord hath spoken to his seruantes so Wil we doe †our selues atmed wil march before our Lord into the Land of Chanaan and we confesse that we haue already receiued our possession beyond Iordan †Moyses therfore gaue to the children of Gad and Ruben and to the halfe tribe of Manasses the sonne of Ioseph the kingdome of Sehon king of the Amorrheite and the kingdome of Og king of Basan and their land and the cities therof round about †Therfore the sonnes of Gad built Dibon and Ataroth and Aroer †and Etroth and Sophan and Iazar and Iegbaa †and Bethnemra and Betharan cities fensed aud sheepecotes for their sheepe †But the children of Ruben builded Hesebon and Eleale and Cariathaim †and Nabo and Baalmeon changing their names Sabama also geuing names to the cities which they had built †Moreouer the children of Machir the sonne of Manasses went into Galaad and wasted it killing the Amorrheite the inhabiter therof †Moyses therfore gaue the land of Galaad to Machir the sonne of Manasses who dwelt in it †And Iair the sonne of Manasses went and tooke the villages therof which he called Hauoth Iair that is tho say the Villages of Iair †Nobe also went and tooke Canath with the villages therof and he called it by his owne name Nobe CHAP. XXXIII The 42. mansions of The children of Israel betwen Aegype and the Land of promise are recited 50. they are commanded to kil al the inhabitents to purge the land of idolatrie and diuide it among them THESE are the mansions of the children of Israel that went out of Aegypt by their troupes in the hand of “ Moyses and Aaron †which Moyses described according to the places of the campe which by our Lords commandement they changed †They children of Israel therfore departing from Ramesses the first moneth the fiftenth day of the first moneth the morow after they made the Phase in a mightie hand al the Aegyptians seeing them †and burying their first borne which our Lord had strooken yea and on their goddes also he had exercised vengeance †they camped in Soccoth †And from Soccoth they came into Etham which is in the vttermost borders of the wildernesse †Departing thence they came ouer against Phihahiroth which looketh toward Beelsephon and camped before Magdal †And departing from Phihahiroth they passed through the middes of the sea into the wildernesse and walking three dayes through the deserr Etham they camped in Mara †And departing from Mara they came into Elim where there were the twelue fountaines of waters and the seuentie palme trees and there they camped †But departing thence also they pitched their tentes vpon the Redde sea And departing from the Redde sea †they camped in the defert Sin †From whence departing they came into Daphca †And departing from Daphca they camped in Alus †And departing from Alus they pitched their tentes in Raphidim where the people wanted water to drinke †And departing from Raphidim they camped in the desert of Sinai †But departing also from the desert Sinai they came to the Sepulchres of concupiscence †And departing from the Sepulchres of concupiscence they camped in Haseroth †And from Haseroth they came into Rethma †And departing from Rethma they camped in Remmonphares †Whence departing they came into Lebna â€
which hath vpbraided the armies of the liuing God †And the people reported vnto him the self same worde saying These thinges shal be geuen to the man that shal strike him †Which when Eliab his eldest brother had heard when he spake with others he was angrie against Dauid and sayd Wherefore cauâ—cst thou and why hast thou left those few sheepe in the desert I know thy pride and the wickednes of thy hart that to see the battel thou art come downe †And Dauid sayd What haue I done is there not cause to speake †And he went a litle aside from him to an other and sayd the sel same word And the people answered him as before †And the wordes which Dauid spake were heard and told in the sight of Saul †To whom when he was brought he spake vnto him Let not any mans hart be discouraged in him I thy seruant wil goe and wil fight against the Philistian †And Saul sayd to Dauid Thou art not able to resist this Philistian nor to fight against him because thou art a childe but he is a man of warre from his youth †And Dauid sayd to Saul Thy seruant did fecde his fathers slock and there came a lyon or a beare and tooke a ramme out of the middes of the flocke †and I pursued them and stroke them and plucked them out of their mouth and they arose vp against me and I caught their chinne and I strangled and slew them †For both the lyon and the beare did I thy seruant kil therefore this vncircumcised Philistian also shal be as it were one of them Now wil I goe and take away the reproch of the people for who is this vncircumcised Philistian which hath beene so hardie to curse the host of the liuing God †And Dauid sayd Our Lord which hath deliuered me from the hand of the lion and of the beare he wil deliuer me from the hand of this Philistian And Saul sayd to Dauid Goe and our Lord be with thee †And Saul clothed Dauid with his rayments and put an helmet of brasse vpon his head and vested him with a coate of maile †Dauid therefore being girded with his sword ouer his rayment beganne to proue if he could goe armed for he was not accustomed And Dauid sayd to Saul I can not goe so because I am not vsed and he layd them of †And he tooke his staffe which he had alwaies in his handes he chose him fiue most bright stones out of the torrent and cast them into the shepherds skrippe which he had with him and he tooke a sling in his hand and went forth against the Philistian †And the Philistian went going and approching against Dauid and his esquier before him †And when the Philistian had seene and beheld Dauid he despised him And he was a yong man redde and beautiful to behold †And the Philistian sayd to Dauid Why am I a dogge that thou comest to me with a staffe And the Philistian cursed Dauid in his goddes †and sayd to Dauid Come to me and I wil geue thy flesh to the foules of the ayre and the beastes of the earth †And Dauid sayd to the Philistian Thou comest to me with a sword and speare and sheeld but I come to thee in the name of the Lord of hosts the God of the bandes of Israel whom thou hast defied †this day and our Lord shal geue thee in my hand and I shal strike thee and take away thy head from thee and I shal geue the carcasses of the campe of the Philistijms this day to the fowles of the ayre and to the beastes of the earth that al the earth may knowe that there is a God in Israel †And al this assemblie shal know that not in sword nor in speare doth our Lord saue for it is his battel and he wil deliuer you into our handes †When the Philistian therefore was risen vp and came and approched against Dauid Dauid made hast ranne to the battel against the Philistian †And he put his hand into his skrippe and tooke one stone and cast it with the sling and fetching it about stroke the Philistian in the forehead and he fel on his face vpon the earth †And Dauid preuailed agaynst the Philistian with sling and stone and he stroke and slew the Philistian And whereas Dauid had no sword in his hand †he ranne and stood vpon the Philistian and tooke his sword and drew it out of the scabard and slew him and cut of his head And the Philistijms seing that the strongest of them was dead did flee †And the men of Israel and Iuda rising vp shouted and pursued the Philistians til they came into a valley to the gates of Accaron and there fel wounded of the Philistijms in the way of Saraim as farre as Geth as farre as Accaron †And the children of Israel returning after they had pursued the Philistians inuaded their campe †And Dauid taking the head of the Philistian brought it into Ierusalem but his armour he layd in his tabernacle †And at the same time that Saul saw Dauid going forth against the Philistian he sayd to Abuer the prince of the armie Of what stocke is this yong man descended Abner And Abner sayd Thy soule liueth ô king if I know †And the king sayd Aske thou whose sonne this yong man is †And when Dauid was returned after the Philisthian was slaine Abner tooke him and brought him in before Saul hauing the head of the Philistian in his hand †And Saul sayd to him O yong man of what progenie art thou And Dauid sayd I am the sonne of thy seruant Isai the Bethlemite CHAP. XVIII Dauid and Ionathas enter league of frendship 6. Saul hearing Dauid praised aboue himself is offended 10. and vexed with an euil spirit attempteth twise to kil him 17. premiseth to geue him his eldest daughter in mariage but geueth her to an other 20. and geueth him the yonger thereby to one throw him 25. putting him also in more danger by requiring of him an hundred prepuces of Philistijms 27. Dauid bringeth him two hundred and his fame encreaseth AND it came to passe when he had finished to speake vnto Saul the soule of Ionathas was ioyned fast to the soule of Dauid Ionathas loued him as his soule †And Saul tooke him in that day and did not grant vnto him to returne into his fathers house †And Dauid and Ionathas entered a league for he loued him as his soule †For Ionathas stripped himself of the cote wher with he was clothed and gaue it to Dauid and the rest of his garments vnto his sword bowe vnto his belt †Dauid also went forth to al thinges wheretosoeuer Saul sent him he behaued himself wisely and Saul placed him ouer the men of warre and he was accepted in the eies of al the people
appoynted with armour of warre there came fiftie thousand to ayde not in a duble hart †And of Nepthali commanders a thousand and with them furnished with shield and speare seuen and thirtie thousand †Of Dan also prepared to battel twentie eight thousand six hundred †And of Aser going forth to fight and prouoking in batttel fourtie thousand †And beyond Iordan of the children of Ruben and of Gad and the halfe part of the tribe of Manasses furnished with armour of warre an hundred twentie thousand †Al these men of warre wel appoynted to fight with perfect hart came into Hebron to make Dauid King ouer al Israel yea and al the rest of Israel were of one hart that Dauid should be made king †And they were there with Dauid three daies eating and drinking for their brethren had prepared for them †Yea and they that were neere them as farre as Issachar Zabulon and Nephthali brought loaues on Asses and on camels and on mules and vpon oxen to eate meale figges reysens wine oile beeues muttons in al abundance for there was ioy in Israel CHAP. XIII The Arke is brought from Abinadabs house 8. Dauid and others dancing before it 9. Oza for touching it is strooken dead 13. VVherupon Dauid fearing to bring it to Ierusalem 〈◊〉 remayneth three monethes in the house of Obededom AND Dauid tooke counsel with the tribunes and centurions and al the commanders †and he sayd to al the assemblie of Israel If it please you and if the word which I speake procede from our Lord God let vs send to the rest of our brethren into al the countries of Israel to the Priestes and Leuires that dwel in the suburbes of the cities that they may be gathered together vnto vs †and we may bring agayne vnto vs the Arke of our God for we sought it not in the daies of Saul †And the whole multitude answered that it should be soe done for the word had pleased al the people †Dauid therfore assembled al Israel from Sihor of Aegypt til thou enter into Emath to bring the Arke of God from Caria Thiarim †And Dauid went vp and euerie man of Israel to the hil of Caria Thiarim which is in Iuda to fetch thence the Arke of our Lord God sitting vpon the Cherubim where his name is inuocated †And they layd the Arke of God vpon a new wayne out of the house of Abinadab And Oza and his brother did driue the wayne †Moreouer Dauid and al Israel playd before our Lord with al their might in songues and on harpes and psalteries and timbrels and cymbals and trumpettes †And when they were come to the Floore of Chidon Oza stretched forth his hand to hold vp the Arke for the oxe being wantone had made it leane a litle a side †Our Lord therfore was angrie agaynst Oza and stroke him for that he had touched the Arke and he died there before our Lord. †And Dauid was strooken sad because our Lord had diuided Oza and he called that place the Diuision of Oza vntil this present day †And he feared God at that time saying How may I bring in the Arke of God vnto me †And for this cause he brought it not vnto himselfe that is into the citie of Dauid but turned it away into the house of Obededom the Getheite †Therfore the Arke of God remayned in the house of Obededom three monethes our Lord blessed his house and al thinges that he had CHAP. XIIII King Dauid prouideth timber and workmen to build his owne house 3. marieth more wiues and hath manie children 8. ouerthroweth the Philistians 13. twise HIRAM also the king of Tyre sent messengers to Dauid and cedar trees and artificers for walles and timber to build him a house †And Dauid knew that our Lord had established him to be king ouer Israel and that his kingdom was exalted ouer his people Israel †Dauid also tooke other wiues in Ierusalem and he begat sonnes and daughters †And these be their names that were borne to him in Ierusalem Samua and Sobad Nathan and Salomon †Iebahar and Elisua and Eliphalet †Noga also and Napheg and Iaphia †Elisama and Baalaida and Eliphalet †And the Philisthijms hearing that Dauid was annoynted for king ouer al Israel they went vp al to seeke him which when Dauid had heard he went out to meete them †Moreouer the Philisthijms coming were spred abrode in the Vale Raphaim †And Dauid consulted our Lord saying Shal I goe vp to the Philisteans and wilt thou deliuer them into my hand And our Lord sayd to him Goe vp and I wil deliuer them into thy hand †And when they were come vp into Baalpharasim Dauid stroke them there and sayd God hath diuided myn enemies by my hand as waters are diuided and therfore the name of that place was called Baal Pharasim †And they least there their goddes which Dauid commanded to be burnt †An other time also the Philisthijms invaded and were dispersed in the Vale. †And Dauid consulted God agayne and God sayd to him Goe not vp after them retyre from them and thou shalt come agaynst them ouer agaynst the pearetrees †And when thou shalt heare the sound of one going in the toppe of the pearetrees then shalt thou yssue forth to battel For God is gone forth before thee to strike the campe of the Philisthijms †Dauid therfore did as God had commanded him and stroke the campe of the Philisthianes from Gabaon vnto Gazera †And the name of Dauid was bruited in al countries and our Lord gaue the dreade of him ouer al nations CHAP. XV. VVith solâ—nnitie the Arke is brought into Ierusalem caried by the Priestes and Leuites 16. With musick of diuers sortes 26. Sacrifice of thankesgeuing is offered 29. Michel derideth Dauids deuotion HE made also houses for him selfe in the citie of Dauid and built a place for the Arke of God pitcht a tabernacle for it †Then sayd Dauid It is vnlawful that the Arke of God be caried of any man but of the Leuites whom our Lord chose to carie it and to minister vnto himself for euer †And he gathered together al Israel into Ierusalem that the Arke of God might be brought into his place which he had prepared for it †Moreouer also the sonnes of Aaron and the Leuites †Of the children of Caath Vriel was the prince and his brethren an hundred twentie †Of the sonnes of Merari Asaia the prince and his brethren two hundred twentie †Of the sonnes of Gersom Ioel the prince and his brethren an hundred thirtie †Of the sonnes of Elisaphan Semeias the prince and his brethren two hundred †Of the sonnes of Hebron Eliel the prince and his brethren eightie †Of the sonnes of Oziel Aminadab the prince and his brethren and hundred twelue †And Dauid called Sadoc and Abiathar the Priestes and the Leuites
drawe out the Leuiathan with a hooke and with a rope shalt thou tye his tongue †Shalt thou put a ring in his nosthrels or bore through his iaw with a buckle †Wil he multiplie prayers to thee or speake to thee gentle wordes †Wil he make a couenant with thee and shalt thou take him to be a seruant for euer †Shalt shou delude him as a birde or tye him for thy handmaydes †Shal freindes cut him merchantes diuide him †Shalt thou fil nettes with his skinne and the cabbin of fishes with his heade †Lay thy hand vpon him remember battel and adde to speake no more †Behold his hope shal frustrate him and in the sight of al he shal be cast downe headlong CHAP. XLI Leuiathan is further described by the peculiar partes of his bodie and terrible composition of al his members NOT as cruel wil I raise him for who can resist my contenance †Who hath geuen me before that I may render vnto him Al thinges that are vnder heauen be myne †I wil not spare him and his mightie wordes and framed to beseech †Who shal reuele the face of his garment and who shal enter into the middes of his mouth †Who shal open the gate of his countenance dreade is round about his teeth †His bodie as shildes that are cast compact with skales fast cleauing together †One is ioyned to an other and not so much as anie ayre entereth betwen them †One shal sticke to an other holding eche other they shal not be seperated †His sneesing is as the shining of fire his eies as the twinklings of the morning †Out of his mouth procede lampes as it were torches of lighted fire †Out of his nosthrels procedeth smoke as it were of a pot heated and boyling †His breath maketh coales to burne a flame cometh fotth out of his mouth †In his necke shal strength abide needines goeth before his face †The members of his flesh cleaue together one to an other he shal send lightnings against him and he shal not be caried to an other place †His hart shal be hardened as a stone and shal be stifly compact as the smithes stithie †When he shal be taken away the Angels shal feare and being feared shal be purged †When the sword shal apprehend him neither speare nor brestplate shal be able to abide †For he shal esteme yron as chaffe and brasse as rotten wood †The bowman shal not put him to flight the stones of the sling to him are turned into stubble †As stubble wil he esteme the hammer and he wil laugh him to skorne that shaketh the speare †The beames of the sunne shal be vnder him and he shal straw gold vnder him as durt †He shal make the deepe sea to boyle as a pot and shal put it as when ointmentes boyle †A path shal shine after him he shal esteme the depth as waxing old †There is no power vpon the earth that may be compared with him who is made to feare no man †He seeth euerie high thing he is king ouer al the children of pryde CHAP. XLII Holie Iob instructed comforted by Gods discourse acknowlegeth his fault and craueth pardon for his ouersight in speach or cogitation 7. God iustifieth his cause against his freindes 9. They offer sacrifice for their offence 10. Al thinges prosper with Iob duble to that he had before 16. and he dieth happely AND Iob answering our Lord sayd †I know that thou canst doe al thinges and no cogitation is hid from thee †Who is this that concealeth counsel without knowledge Therfore haue I spoken vnwisely and the thinges that did excede my knowledge beyond mesure †Heare I besech thee and I wil speake I wil aske thee and do thou tel me †With the hearing of the eare I haue heard thee but now my eye seeth thee †Therfore I reprehend myself and I do penance in imbers and ashes †And after our Lord spake these wordes to Iob he sayd to Eliphaz the Themanite My furie is wrath against thee and against thy two frendes because “ you haue not spoken right before me as my seruant Iob. †Take therfore vnto you “ seuen oxen and seuen rammes and goe to my seruant Iob and offer holocauste for your selues and my seruant “ Iob shal pray for you his face I wil receiue that the follie be not imputed to you for you haue not spoken right thinges before me as my seruant Iob. †Eliphaz therfore the Themanite and Baldad the Suhite and Sophar the Naamathite went and did as our Lord had spoken to them and our Lord receiued the face of Iob. †Our Lord also was turned at the penance of Iob when he prayed for his freindes And our Lord added al thinges whatsoeuer had bene Iobes duble †And al his brethren came to him and al his sisters and al that knew him before and they did eate bread with him in his house and wagged the head vpon him and comforted him vpon al the euil that God had brought in vpon him And euerie man gaue him one ewe and one earelet of gold †And our Lord blessed the last daies of Iob more then his beginning And he had fourtene thousand sheepe and six thousand camels a thousand yoke of oxen and a thousand she asses †And he had seuen sonnes and three daughters †And he called the name of one Dies and the name of the second Cassia the name of the third Cornustibij †And there were not found in al the earth wemen so beautiful as the daughters of Iob and their father gaue them inheritance among their brethren †And Iob liued after these thinges an hundred fourtie yeares and he saw his children and his childrens children vnto the fourth generation and he died an old man and ful of daies ANNOTATIONS CHAP. XLII 7. You haue not spoken right as my seruant Iob Holie Iob being throughly tried in the fornace of tribulation and by diuine instruction confirmed in perfect patience and other vertues God at last gaue sentence condemning the guiltie and iustifying the innocent in plaine termes prononcing that Eliphaz Baldad and Sophar had not spoken right before him as his seruant Iob. And so these three being conuinced that notwithstanding their former pretence of defending Gods cause they had erred and Iob had maintained the truth they submitted themselues as faultie and humbly did penance bringing their oblations for sacrifice to Iob as they were commanded v. 8. 9 As for Eliu the last disputer persisting more vehemēt in his errour when others ceassed from contention he was sufficiently condemned in his felowes And the rather for that true point of his owne doctrine ch 33. v. 14 that God speaketh once and repeteth not the same the second time For it was euer a general rule
and let vs enioy the good thinges that are and let vs quickly vse the creature as in youth †Let vs fil ourselues with precious wine and oyntments and let not the flowre of the time passe vs. †Let vs crowne ourselues with roses before they wither let there be no medow which our riote shal not passe through †Let none of vs be exempted from our rioteousnes euerie where let vs leaue signes of ioy because this is our portion and this our lot †Let vs oppresse the poore iust man and not spare the widow nor reuerence the oldmans grey head of long time †But let our strength be the law of iustice for that which is Weake is found vnprofitable †Let vs therfore circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth vnto vs the sinnes of the law and defameth in vs the sinnes of our discipline †He boasteth that he hath the knowlege of God and nameth himselfe the sonne of God †He is made vnto vs to the defaming of our cogitations †He is greuous vnto vs euen to behold because his life la vnlike to others and his wayes are changed †We are estemed of him as triflers and he absteyneth from our wayes as from vncleannes and he preferreth the later ends of the iust and glorieth that he hath God for his father †Let vs see therfore if his wordes be true and let vs proue what thinges shal come to him and we shal know what shal be his later ends †For if he be the true sonne of God he wil defend him wil deliuer him from the hands of the aduersaries †By contumelie and torment let vs examine him that we may know his reuerence and proue his patience †To a most shameful death let vs condemne him for there shal be respect had vnto him by his wordes †These thinges haue they thought and haue erred for their malice hath blinded them †And they haue not knowen the sacraments of God nor hoped for the reward of iustice nor estemed the honour of holie soules †For God created man incorruptible and to the image of his owne likenes he made him †But by the enuie of the diuel death entred into the world †and they folow him that are of his part CHAP. III The iust contemned by the wicked and proued by tentations are happie 10. and the wicked vnhappie 12. Chastitie shal be rewarded adulterous generations shal not prosper BVT the soules of the iust are in the hand of God and the torment of death shal not touch them †They semed in the eies of the vnwise to die and their decease was counted affliction †and that which with vs is the way is destruction but they are in peace †And though before men they suffered torments their hope is ful of immortalitie †Vexed in few thinges in many they shal be wel disposed of because God hath tempted them and hath found them worthie of him selfe †As gold in the furnace he hath proued them and as an host of holocaust he hath receiued them and in time there shal be respect of them †The iust shal shine and as sparkes in a place of reedes they shal runne abrode †They shal iudge nations haue dominion ouer peoples and their Lord shal reigne for euer †They that trust in him shal vnderstand truth and the faithful in loue shal rest in him because rest and peace is to his elect †But the impious according to the thinges which they haue thought shal haue correption which haue neglected the iust haue reuolted from our Lord. †For he that reiecteth wisdom and discipline is vnhappie and their hope is vaine and labours without fruite and their workes vnprofitable †Their wiues are sensles and their children most wicked †Cursed is their creature because happie is the barren woman and the vndefiled which hath not knowen bed in sinne she shal haue fruite in visitation of holie soules †and the eunuch that hath not wrought iniquitie with his hands nor thought most wicked things against God for the chosen gift of fayth shal be geuen to him and a most acceptable lot in the temple of God †For of good labour there is glorious fruite and the roote of wisdom which falleth not †But the children of adulterers shal be in consummation and the sede of the vnlawful bed shal be destroyed †And if certes they be of long life they shal be reputed for nothing their last oldage shal be without honour †And if they dye quickly they shal haue no hope nor speach of comfort in the day of acknowledging †For of a wicked nation the endes are cruel CHAP. IIII. Great difference betwen chaste and adulterous generations 7. Speedier death of the iust is recompensed by Gods prouidence 19. but the wicked incurre greater damnation by liuing long O How beautiful is the chaste generation with glorie for the memorie therof is immortal because it is knowen both with God and with men †When it is present they imitate it and they desire it when it hath withdrawen itself and it triumpheth crowned for euer winning the reward of vndefiled conflictes †But the multitude of the impious that hath manie children shal not be profitable and bastarde plants shal not take deepe roote nor lay sure fundation †And if in the boughes for a â—ime they shal spring being weakly set they shal be moued of the winde and by the vehemencie of the windes they shal be rooted out †For the vnperfect boughes shal be broken and their fruites shal be vnprofitable and sowre to eate and meete for nothing †For the children that be borne of wicked sleepes are witnesses of wickednes against the parents in their examination †But the iust if he be preuented with death shal be in a place of refreshing †For venerable oldage is not that of long time nor accounted by the number of yeares but the vnderstanding of a man are grey heares †and an immaculate life is old age †Pleasing God he is made beloued and liuing among sinners he was translated †“ He was taken away lest malice should change his vnderstanding or lest anie guile might deceiue his soule †For the bewitching of vanitie obscureth good thinges and the inconstancie of concupiscence peruerteth the vnderstanding that is without malice †Being consummate in short space he fulfilled much time †for his soule pleased God for this cause he hastened to bring him out of the middes of iniquiries but the peoples that are seing and not vnderstanding nor putting such thinges in their hartes †that the grace of God and mercie is toward his saintes and respect toward his elect †But the iust dead condemneth the impions aliue and youth soone ended the long life of the vniust †For they
day a man shal nourish a young cowe and two ewes †And for the abundance of milke he shal eate butter for butter and honie shal euerie one eate that shal be leaft in the middes of the land †And it shal be in that day euerie place where there shal be a thousand vines for a thousand peeces of siluer they shal be into thornes and bryers †With arrowes and bow they shal goe in thither for bryers and thornes shal be in al the land †And al mountaines that shal be weeded with a weeding hooke the terrour of thornes and bryers shal not come thither and it shal be for the oxe to feede on and cattle to treade vpon CHAP. VIII Vnder the figure of a new name Christs birth of a virgin is againe prophecied 4. but first the kingdomes of Syria and Israel shal be destroyed and Iuda sore afflicted 8. yet conserued with losse of manie 16. which is a mysterie hidden from the Iowes 21. Great euils hang ouer them that depart from the law AND our Lord sayd to me Take thee a great booke write in it with the pen of man Take away the spoiles spedely quickly take prayes †And I tooke to me faithful witnesses Vrias the priest Zacharias the sonne of Barachias †And I went to the prophetesse and she conceiued and bare a sonne And our Lord sayd to me Cal his name Hasten to take away the spoiles make hast to take prayes †For before the childe know to cal his father and his mother the strength of Damascus shal be taken away and the spoiles of Samaria before the king of the Assirians †And our Lord added yet to speake vnto me saying †For that this people hath cast away the waters of Siloé that runne with silence and rather taken Rasin and the sonne of Romelia †for this cause behold our Lord wil bring vpon them the waters of the riuer strong and manie the king of the Assirians and al his glorie and he wil ascend ouer al their riuers and wil flowe ouer al their bankes †And wil goe through Iuda ouerflowing and passing through shal come euen to the necke And the stretching out of his winges shal fil the bredth of thy land ô Emmanuel †Gather ye together ô peoples and be ouercome and heare al ye landes far of Take courege and be ouercome gird yourselues be ouercome †Take counsel and it shal be defeated speake a word and it shal not be done because God is with vs. †For thus sayth our Lord to me As in a strong arme he hath taught me that I should not walke in the way of this people saying †Say not Conspiracie for al thinges that this people speaketh is conspiracie and feare ye not their feare neither dread ye †The Lord of hostes him sanctifie ye be he your dread and he your terrour †And he shal be a sanctification to you But for a stone of offence and for a rocke of scandal to the two houses of Israel for a snare and a ruine to the inhabitants of Ierusalem †And verie manie of them shal stumble and fal and shal be broken in peeces and shal be snared and taken †Binde the testimonie seale the law in my disciples †And I wil expect our Lord who hath hid his face from the house of Iacob and I wil wayte for him †Behold I and my children whom our Lord hath geuen me for a signe and for a wonder in Israel from the Lord of hostes which dwelleth in mount Sion †And when they shal say to you Aske of Pythones and of diuiners which whisper in their inchantments shal not the people aske vision of their God for the liuing of the dead †To the law rather and to the testimonie And if they speake not according to this word they shal not haue the morning light †And he shal passe by it shal fal and be hungrie and when he shal be hungrie he wil be angrie and curse his king and his God and wil looke vpwards †And he wil looke to the earth and behold tribulation and darknes dissolution and distresse and mist persecuting and he can not flie away from his distresse CHAP. IX Theglath Phalasar carieth some Israelites captiue and Salman asar manie more in figure of a few disciples conuerted to Christ in Gallilee and al Iewrie but manie more in the whole world 7. Whose Impyre shal be great and durable 8. but the Iewes glorie especially of the tenne tribes shal be obscured for their pride hypochrisie and other sinnes AT the first time was the land of Zabulon alleuiated and the land of Nepthali and at the last was aggrauated the way of the sea beyond Iordan of Galilee of the Gentiles †The people that walked in darknes hath sene great light to them that dwelt in the countrie of the shadow of death light is risen †Thou hast multiplied the nation and not magnified the ioy They shal reioyce before thee as they that reioyce in haruest as conquerors reioyce after a pray is taken when they diuide the spoiles †For the yoke of their burden and the rod of their shoulder and the scepter of their exactour thou hast ouercome as in the day of Madian †Because al violent taking of pray with tumult and garment mingled with bloud shal be to be burnt and foode for the fyre †For A LITLE CHILD IS BORNE TO VS and a sonne is geuen to vs and principalitie is made vpon his shoulder and his name shal be called Meruelous Counseler God Strong Father of the world to come the Prince of peace †His empire shal be multiplied and there shal be no end of peace he shal sit vpon the throne of Dauid and vpon his kingdom that he may confirme it and strengthen it in iudgement and iustice from this time for euer the zeale of the Lord of hostes shal doe this †Our Lord hath sent a word into Iacob and it is fallen in Israel †And al the people of Ephraim shal know the inhabitans of Samaria saying in pride greatnes of hart †Brickes are fallen but we wil build with square stones they haue cut downe sycomores but we wil change them into ceders †And our Lord shal lifte vp the enemies of Rasin ouer him and shal turne his enemies into tumult †Syria from the East and the Philisthims from the West and they shal deuoure Israel with ful mouth In al these thinges his furie is not turned away but his hand is yet stretched forth †And the people is not returned to him who hath strooken them and haue not sought after the Lord of hostes †And our Lord shal destroy from Israel the head the tayle the peruerter and restrayner in one day †The aged and honorable he is the head the prophet that teacheth a lie he is the
thy pastores thy louers shal goe into captiuitie and then shalt thou be confounded and ashamed of al thy malice †Thou that sittest in Libanus and makest thy neste in the ceders how hast thou mourned together when sorowes came to thee as the sorowes of a woman in trauel †I liue saith our Lord that if Iechonias the sonne of Ioakim the king of Iuda shal be a ring on my right hand thence wil I pluck him of †And I wil geue thee into the hand of them that seeke thy life and into the hand of them whose face thou fearest and into the hand of Nabuchodonosor king of Babylon and into the hand of the Chaldees †And I wil send thee and thy mother that bare thee into a strange countrie in the which you were not borne and there you shal dye †and into the land wherto they lift vp their minde to returne thither they shal not returne †Why is this man Iechonias an earthen and broken vessel is he a vessel without al pleasure why are they cast away he and his seede are cast forth into a land which they know not †Earth earth earth heare the word of our Lord. †Thus saith our Lord Write this man barren a man that in his daies shal not prosper for neither shal there be a man of his seede that shal sitte vpon the throne of Dauid and haue power anie more in Iuda CHAP. XXIII God reproueth the euil gouerners promising to reduce the reliques of the people from dispersion 4. to send good pastors and Christ the chiefe Pastor 9. Falseprophetes are threatned 16. The people warned not to heare them preaching without mission 27. against Gods wil 33. and calling Gods word a burden VVOE to the pastors that destroy and teare the flocke of my pasture saith our Lord. †Therefore thus saith our Lord the God of Israel to the pastours that feede my people You haue scattered my flocke and cast them out and haue not visited them Behold I wil visite vpon you the malice of your studies saith our Lord. †And I wil gather together the remnant of my flocke out of al landes into which I shal haue cast them out and I wil make them returne to their fieldes and they shal increase and be multiplied †And I wil raise vp pastors ouer them and they shal feede them they shal feare no more and they shal not dread and none shal be to seeke of the number saith our Lord. †Behold the daies come saith our Lord I wil rayse vp to Dauid a iust branch and he shal reigne a king and shal be wise and he shal doe iudgement and iustice in the earth †In those daies shal Iuda be saued and Israel shal dwel confidently and this is the name that they shal cal him The Lord our iust one †For this cause behold the daies come saith our Lord and they shal say no more Our Lord liueth that brought forth the children of Israel out of the Land of Aegypt †but Our Lord liueth that hath brought forth and brought hither the seede of the house of Israel from the Land of the North and out of al the landes to which I had cast them out they shal dwel in their owne land †To the prophets My hart is broken in the middes of me al my bones haue trembled I am become as a drunken man and as a man wette with wine at the presence of our Lord and at the presence of his holie wordes †Because the land is replenished with aduouterers because the land hath mourned by reason of malediction the fieldes of the desert are withered and their course is become euil their strength vnlike †For the prophet and the priest are polluted and in my house I haue found their euil saith our Lord. †Therefore their way shal be as slipper ground in the darke for they shal be driuen forth and fal therein for I wil bring euils vpon them the yeare of their visitation saith our Lord. †And in the prophetes of Samaria I haue seene foolishnes They prophecied in Baal and deceiued my people Israel †And in the prophetes of Ierusalem I saw the similitude of adulterers and the way of lying and they strengthned the handes of the most wicked that no man would returne from his malice they are al become vnto me as Sodoma and the inhabitants thereof as Gomorrha †Therefore thus saith the Lord of hostes to the prophets Behold I wil feede them with wormewood and wil geue them galle to drinke for from the prophetes of Ierusalem is pollution gone forth vpon al the land †Thus saith the Lord of hostes He are not the wordes of the prophets that prophecie vnto you and deceiue you they speake the vision of their owne hart not from the mouth of the Lord. †They say to them that blaspheme me Our Lord hath spoken Peace shal be to you and to euerie one that walketh in the peruersitie of his owne hart they haue said There shal no euil come vpon you †For who hath bene present in the counsel of our Lord and hath seene and heard his word Who hath considered his word and heard it †Behold the whirlewind of the Lords indignation shal come forth and a tempest breaking out it shal come vpon the head of the impious †The furie of the Lord shal not returne til he doe it and vntil he accomplish the cogitation of his hart in the later daies you shal vnderstand his counsel †I sent not the prophetes and they ranne I spake not to them and they prophecied †If they had stood in my counsel and made my wordes knowen to my people I had verely turned them from their euil way and from their most wicked cogitations †Am I God neere hand thinkest thou saith our Lord and not God farre of †Shal a man be hid in secretes and shal not I see him saith our Lord Why doe not I fil heauen and earth saith our Lord †I haue heard what the prophets haue said prophecying in my name lies and saying I haue dreamed I haue dreamed †How long is this in the hart of the prophetes prophecying lies and prophecying the seductions of their owne hart †Who wil make my people to forget my name through their dreames which euerie one telleth to his neighbour as their fathers forgot my name for Baal †The prophet that hath a dreame let him tel the dreame and he that hath my word let him speake my word truly what hath the chaâ—e to doe with the wheate saith our Lord †Why are not my wordes as fire saith our Lord and as a hammer breaking a rocke †Therefore behold I to the prophetes saith our Lord which steale my wordes euerie one from his neighbour †Behold I to the prophetes saith our Lord which take their tongues and say Our Lord saith it â€
†and the men of strength approched and he assaulted that citie al the day and al the night and the citie was deliuered into his hand and they slew euerie male in the edge of the sword and he rooted it vp and tooke the spoiles therof and passed through al the citie vpon the slaine †And they pâ—ssed ouer Iordan in the great playne against the face of Bethsan †And Iudas gathered together the hin most and he exhorted the people throughout al the way til they came into the land of Iuda †and they went vp into mount Sion with ioy and gladnes offered holocausts because none of them was fallen til they returned in peace †And in the dayes that Iudas and Ionathas were in the land of Galaad and Simon his brother in Galilee against the face of Prolomais †Ioseph the sonne of Zacharie heard and Azarias the princes of the band the thinges wel atcheiued and the battels that were made †and he sayd Let vs also make vs a name and let vs goe fight against the heathen that are round about vs. †And he commanded them that were in his armie and they went to Iamnia †And Gorgias went forth out of the citie and his men to meete them into battel †And Ioseph and Azarias were chased in flight euen vnto the borders of Iurie and there fel that day of the people of Israel about two thousand men and there was made a great tumult in the people †because they heard not Iudas and his bretheren thinking that they should doe manfully †But they were not of the seede of those men by whom saluation was made in Israel †And the men of Iuda were magnified excedingly in the sight of al Israel and of al nations where their name was heard †And they came together vnto them with acclamations for their good successe †And Iudas went out and his bretheren and they expugned the children of Esau in the land that is toward the South and they stroke Chebron and her daughters and the walles therof and the towres he burnt with fyre round about †And he remoued the campe to goe into the land of the aliens and he walked through Samaria †In that day fel the priests in battel whiles they wil doe manfully whiles they goe forth without counsel into battel †And Iudas declined to Azotus into the land of the aliens and he threw downe their altars and the sculptils of their goddes he burnt with fyre and he tooke the spoiles of the cities and returned into the land of Iuda CHAP. VI. Antiochus repulsed from Elimais 5. and hearing of the ouerthrow of his armie in lurie falleth vehemently sick 11. and acknowleging his calamities to haue happened for he hath done against the Iewes dyeth 17. His young sonne Antiochus Eupator succedeth 18. Iudas besiegeth the Macedonians fortresse 21. Relapsed Iewes solicite the king 28. and he cometh with a terrible huge armie 32. Iudas therfore leauing the siege meeteth the enemie 43. Eleazar going vnder an elephant killeth him and so himselfe is also slaine 47. The king taketh Bethsura by composition 51. and bendeth his forces against Ierusalem 55. By Lysias aduice the king maketh peace with the Iewes 62. but breaking his othe destroyeth the wal of Sion 63. and returning recouereth Antioch from Philippe AND king Antiochus walked through the higher countries and he heard that there was a citie Elymais in Persis most noble and plentiful in siluer and gold †and a temple therin exceding rich and couerings thereof gold and brigantines and shildes which Alexander philips sonne the king of Macedonia that reigned first in Grece left there †And he came and sought to take the citie and to spoile it and he could not because the word was knowen to them that were in the citie †And they rose vp into battel and he fled from thence and departed with great sorow and returned into Babylonia †And there came one that told him in Persis that the campes that were in the land of Iuda were put to flight †and that Lysias went with great powre with the first and was put to flight before the face of the Iewes and they grew strong with armour and force and manie spoiles which they tooke out of the campes which they destroyed †and that they threw downe the abomination which they had builded vpon the altar that was in Ierusalem and the sanctification they compassed about as before with high walles yea and Bethsura his citie †And it came to passe as the king heard these wordes he was sore afrayd and was moued excedingly and he lay downe vpon his bed and fel into sicknes for sorow because it was not chanced to him as he thought †And he was there for manie dayes because there was renewed in him great sorowfulnes and he made account to dye †And he called al his freindes and sayd to them Sleepe is departed from mine eyes and I am fallen away my hart is gone for pensifenes †and I sayd in my hart Into how great tribulation am I come into what waues of sorow wherin now I am who was pleasant and beloued in my powre †But now I remember the euils that I haue done in Ierusalem from whence also I tooke away al the spoiles of gold and of siluer that were in it and I sent to take away the inhabitants of Iewrie without cause †I know therfore that for this cause haue these euils found me and loe I perish with great sorow in a strange countrie †And he called philip one of his frendes and he made him chiefe ouer al his kingdom †And he gaue him the crowne and his robe and ring that he should bring Antiochus his sonne should bring him vp to reigne †And Antiochus the king died there in the yeare an hundreth fourtie nine †And Lysias vnderstood that the king was dead and he appoynted Antiochus his sonne to reigne whom he brought vp a young man and he called his name Eupator †And they that were in the castel had inclosed Israel round about the holie places and they sought them euils alwayes and the strengthning of the Gentils †And Iudas thought to destroy them and he called together al the people to besiege them †And they came together and besieged them in the yeare an hundredth fiftie and they made balists and engins †And certaine of them that were besieged went forth some impious men of Israel ioyned them selues vnto them †and they went to the king and sayd How long doest thou not iudgements and reuengest our bretheren †We decreed to serue thy father and to walke in his precepts and obey his edicts †and the children of our people for this alienated them selues from vs and whosoeuer were found of vs they were slayne and our inheritances were spoiled †And not to vs only
may retyre backe before vs and we may make vs other woodes †And in like maner the waues of the sea they also deuised a deuise and sayd Come let vs goe vp let vs ouerthrow the woodes of the filde that there also we may consummate an other countrie for our selues †And the woodes deuise was made vaine for fire came and consumed it †Likewise also the deuise of the waues of the sea For the sand stood stayed them †For if thou wert iudge of these whom wouldest thou begin to iustifie or whom to condemne †And I answered and sayd Verely they deuised a vayne deuise For the earth is geuen to the wood and a place to the sea to carie her waues †And he answered me and sayd Thou hast iudged wel and why hast thou not iudged for thy self †For as the earth is geuen to the wood and the sea for the waues therof so they that inhabite vpon the earth can vnderstand onlie the thinges that are vpon the earth and they vpon the heauens the thinges that are aboue the height of the heauens †And I answered and sayd I besech thee Lord that sense may be geuen me to vnderstand †For I meant not to aske of thy superiour thinges but of those that passe by vs dayly For what cause Israel is geuen into reproche to the gentiles the people whom thou hast loued is geuen to impious tribes the law of our fathers is brought to destruction the written ordinances are no where †and we haue passed out of the world as locustes and our life is astonishment and dreade and we are not worthie to obtaine mercie †But what wil he doe to his name that is inuocated vpon vs and of these thinges I did aske †And he answered me and sayd If thou search very much thou shalt often meruail because the world hastening hasteneth to passe †and can not comprehend the thinges which in times to come are promised to the iust because this world is ful of iniustice and infirmities †But concerning the thinges that thou demandest I wil tel thee for the euil is sowed and the destruction therof is not yet come †If then that which is sowen be not turned vp and the place depart where the euil is sowen that shal not come where the good is sowen †Because the grayne of il seede hath bene sowen in the hart of Adam from the beginning and how much impietie hath it ingendered vntil now and doth ingender vntil the floore come †And esteme with thy self the graine of the il seede how much fruite of impietie it hath ingendred †When the eares shal be cut which are innumerable what a great floore wil they begin to make †And I answered and sayd How and when shal these things be why are our yeares few and euil †And he answered me and sayd to me Hasten not aboue the Highest For thou doest hasten in vaine to be aboue him for thy excesse is much †Did not the soules of the iust in their cellars aske of these things saying How hope I so and when shal the fruite come of the floore of our reward †And Ieremiel the Archangel answered to those things and sayd When the number of the sedes in you shal be filled because he hath weyed the world in a balance †and with a measure hath he measured the times and in number he hath numbered the times and hath not moued nor stirred them vntil the foresayd measure be filled †And I answered and sayd O Lord Dominatour we also are al ful of impietie †And lest perhaps for vs the floores of the iust be not filled for the sinnes of the inhabitantes vpon the earth †And he answered me and sayd Goe and aske a woman with childe if when she hath accomplished her nine monethes her wombe can yet hold the infant within it †And I sayd it can not Lord. And he sayd to me in hel the cellars of the soules are like to the matrice †For as she that is In trauail maketh hast to escape the necessitie of trauailing so this also hasteneth to render those thinges which are commended to it †From the beginning it shal be shewed thee touching those thinges which thou doest couer to see †And I answered and sayd If I haue found grace before thine eyes if it be possible and if I by fitte †shew mee if there be more to come then is passed or moe things haue passed then are to come †What passed I know but what is to come I know not †And he sayd to me Stand vpon the right side and I wil shew thee the interpretation of the similitude †And I stood and saw and behold a burning fornace passed before me it came to passe when the flame passed I saw and behold the smoke ouercame †After these thinges there passed before me a clowd ful of water and with violence casting in much raine and when the violence of raine was cast the droppes therin ouercame †And he sayd to me Thinke with thyself as the raine increaseth more then the droppes and the fire then the smoke so did the measure that passed more a bound But the droppes and the smoke ouercame †and I prayed sayd shal I liue thinkest thou vntil these dayes or what shal be in those dayes †He answered me and sayd Of the signes wherof thou askest me in part I can tel thee how beit of thy life I was not sent to tel thee neither doe I know CHAP. V. Diuers signes of thinges to come are shewed to Esdras by an Angel 16. for the comforth of the people in captiuitie BVT concerning signes behold the dayes shal come wherin they that inhabite the earth shal be taken in a great number and the way of truth shal be hid and the countrie shal be barren from fayth †And iniustice shal be multiplied aboue that which thy self seest aboue that which thou hast heard in time past †And they shal put their foote into the countrie which now thou seest to reigne and they shal see it desolate †And if the Highest geue thee life thou shalt see after the third trumpet and the sunne shal sodenly shine agayne in the night and the moone thrise in a day †and out of wood bloud shal distil and the stone shal geue his voice and the peoples shal be moued †and he reigne whom they hope not that inhabite vpon the earth and foules shal make their flight away †the sea of Sodom shal cast the fishes and shal make a noise in the night which manie knew not and al shal heare the voice therof †and there shal be made a confusion in manie places and the fire shal often be sent backe and the sauage beastes shal goe to other places and wemen in their monethlie flowers shal bring forth monsters †and in swete waters shal salt
Leuiticum Mystically it signified that the fire of charitie being first kindled in mans hart by Gods grace must be continually nourished and kept burning from which al other good workes are deriued By slesh of penance is vnder stood fasting watchig hair-cloth teares prayers aâ—mes which whosoeuer duly toucheth shal be sanctified He sychâ—us Hierosol li. 2. in Leuit. c. 6. :: This text sheweth there is difference in the nature of a fault committed commonly called sinne of dutie omitted here called offence in latin peccatuÌ„ and delictum Yet both are alike offencife to God in matter of equal importance As appeareth for that the same sacrifice was offered for both S. Aâ—â— q. 20. in Leuit. :: Geuen or presented to our Lord not offered vpon the Altar for no leauen could be offered in sacrifice cap. 2. v. 15 The second part Of consecrating Priests and their vestmeÌ„ts with punishment of some that transgressed :: VVashing signified puritie required in Priests :: Precious vestiments their dignitie and holie oile their authoritie :: VVhen the high Priest at anie time put the Ephod to the Rationale God gaue answers to his demandes in matters of doctrine and veritie which king Dauid willed Abiathar to doe 1. Reg. 23. v. 9. Neuer could anie woman weue doctrin veritie but diuine vvisdom did make such garmeÌ„ts S. Cyril lib. 6. in Leuit. :: As wel by the function of coÌ„secrating Priests as of offering Sacrifice it appeareth that Moyses was a Priest Yea the chiefe and hieghest Priest saith S. Augustin for his more excellent ministerie and extraordinarie calling Aaron was hiegh priest for his Pontifical inuesture and ordinarie vocation which should continew in his successors q. 23. in Leuit. Particular calling and consecration necessarie to priestlie offices authoritie in spiritual causes Heb. 5. Psal 109. Ordering of Priestes was a Sacrament in the law of Moyses SeueÌ„ precious vestments for the high Priest signifiing 1. Puritie 2 Discretion 3. Good works of edification S. Hierom Epist ad Fabiol 4. Toleration of others infirmities 5. Knowledge and sinceritie 6. IntentioÌ„ directed to God 7. Contemplation of God his workes Other Priestes had also three ornamentes Aaron annointed high Priest His sonnes also consecrated Al three kindes of sacrifice offered at the consecration of Priests Num. â— Priestood and Law changed together The SacrameÌ„t of holie Orders prefigured and the new Law Heb. 7. :: The people before worshipped a calfe for God Exod 32. Now therfore they offer a calfe in sacrifice to God for their sinne and to kepe them from idolatrie S. Hieron in Hierem 7. :: God appeared in his worke by sending fire to burne the sacrifice without mans industrie v. 24. :: This did signifie that Christ in whoÌ„ al nations are blessed should be stretched on the Crosse where he redemed vs in memorie wher of we now make the signe of the Crosse :: The Priests were commaÌ„ded to nourish and kepe this fire petpetually that it should not be extinguished cha 6. v. 12. :: Such as receiued more at Gods hand are more seuerly punished if they transgresse S. Aug. q. 21. in Leuit. By this also al are warned to be content with the doctrine of the Holie Ghost to abhorre heresies the fautors wherof adde falsehood to Gods word preferre their owne wicked inuentions be fore the true sense of holie Scripture Theod. q 9. in Leuit. :: Abstinence from wine coÌ„manded to Priests when they serued in the tabernacle not at other times for they serued at certaine times by turnes Theod. q. 10 in Leuit. As for drunkennes it is forbid to al men and at al times :: Natural griâ—e of mind made Aaron both vnwilling to eate lesse apt to coâ—plete al the ceremonies so without sinne he omitted that pertained to his commoditie offering it to God The third part Of things cleane and vncleane with the maner of purifying other precepts moral iudicial :: Hitherto God reueled his Law to Moyses onlie and by him to the people Now also to Aaron after he was coÌ„secrated high Priest yet not alwayes for Moyses was stil superior chap. 12. 14. 16. 17. c. :: If in dede this vncleaÌ„nes were a sinne it should be clensed by contritioÌ„ and neither necessarily remaine til night nor theÌ„ be taken away without other meanes Gen. 7. 〈◊〉 8. Some things connted vncleane in the law of nature of Moyses Three causes of this obseruance 1. For instruction 2. For exercise of obedience 1. Tim. 4. Rom. 5. 2. Mach. 6. 7. 3. For signification The things holden for cleane signified vertues The vncleane signified vices Christians are not bound to the obseruances of the old law but to that which they signified The second third Lessons on Candlemas day :: The most pure virgin mother was not subiect to this law For she conceiued not by the seede of man yet obserued the custome of other wemen Luc. 2. as Christ also would be baptized by S. Iohn Baptist Mat. 3. to geue example of humilitie S. Cyril li. 8. in Leuit S Bernard Ser. 3. de Purific :: It pertained to the Priests to discerne of leprosie in figure of Priestes authoritie to bind and loose sinnes in the new Testament S. Chrysost li. 3. de Sacerdotio :: Leprosie making spottes in the skinne of an other colour signifieth heresie that mixeth falshood with truth â— Aug. li. 2. quest Euangel c. 4â— :: Sometimes that semeth leprosie or herelie which is not wherof the priest is to iudge Deut. 17. :: This gift sacrifice were commanded saith S. Augustin because the Sacrifice of Christs bodie was not yet ordained which now serueth for al other sacrifices lâ— 1. ca. 19. et 20. cont aduersar â—eg et prophet * of vvel or riuer not of a cesterne poole or marrâ—â—â— :: If natural infirmities brought vncleaÌ„nes much more lasciuiousnes of the mind Theod. q. 15. 20. in Leuit. :: To make offer and sacrifice an hosteâ—is al one :: S. Hierom. â—s cap. 5 ad 〈…〉 at vnderstandeth this place of the abominable sines that may not be named :: Only once in the yeare the high priest and no other entred into Sancl◠〈…〉 v. 34. signifying that heauen was not open to anie Sainct before Christs passion Heb. 9. v. 8. :: Praying that al their sinnes may be remitted :: Sinnes do so defile the soule that the very holiest of al places is accounnted as contaminate therby Theodo â— 22. in Leuit. 〈◊〉 sine :: God so remitteth sinnes to those that are truly peninitent as that which is caried into a wildernes and neuer returneth :: Besides particular sacrifices for euerie oues sinnes once in the yeare was instituted a general expiatioÌ„ of al. :: If anie killed for sacrifice he must offer it at the dore of the tabernacle that a priest might offer it on the Altar for no other man nor place was allowed without special dispensation of God And so Samuel offered sacrifice in an
promised land S. Hierom. de Mans 42. to 3. :: They were retained in the ayre til the earth broken vnder them was closed againe :: Amram maried his aunt which sheweth that the second degree in consanguinitie is not forbid by the law of nature though it was after prohibited by a positiue law Leuit 18. :: For the general murmuring wherof al the people were guiltie cha 14. â— 29. :: Temporal Princes are also pastors or shepheards of the people but this made not Iosue supreme in spiritual causes For it is clere in the next lines that he had but part of Moyses his glorie or office and that was to be temporal prince Eleazar being chief in causes spiritual before vvhom and the multitude he was ordained Duke but Eleazar consulted God for him and directed his principal actions called here his going out and going in :: Varietie of Sacrifices for diuers times :: Euerie day twise 1. 2. :: On the Sabbath day 3. :: The Neomenia or new moone :: Pasch or Phase 4. 5. :: Pentecost 6. :: Feast of Trumpets 7. :: Feast of Expiation :: For remissioÌ„ of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. 〈◊〉 â—2 S. Aug. q. 57. in Num. Theod. q. 32. in Leuit. :: Feast of Tabernacles 8. 9. :: Feast of Assemblie and Collection :: He that voweth abstinence from a thing lawful maketh it vnlawful to him selfe by his vow S. Aug. q. 56. in Num. :: In this case God wil not impute it to her for a siÌ„ne S. Aug. q. 58. :: By afflicting of the souleâ— here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbaÌ„d reuoking his consent once geuen by word or by silence to his wiues vow sinned but the wife was bound to obey him and so was excused Vowes of things not commanded S. Aug q. 57. in Num. :: VVith whoÌ„ he sinned with them he was also iustly punished :: These wemen bringing imagies of Beelphogot caused the Israelites to offer sacrifice to him before they should committe fornication with them :: In more detestation of the parents sinne God coÌ„manded to kil these children so they were preuented from committing the like crimes But ordinarily wemen children ought not to be slaine after the victorie Deut. 20. v. 14. :: A right figure of those that would possesse heauen without labour or danger But none shal be crovvned vnles he striue lavvfully 2. Tim. 2. :: These remonings and camping places signifie by what degrees christians leauing sinnes and folowing Christ our guide may come to perfect pietie S. Hierom. de mans 42. ad Fahiol :: Danger to those that destroy not infidelitie and al enormious sinnes which dwelt in their soules before their conuersion Two handes which worke saluation :: Otherwise called the dead sea where Sodom and Gomort had stood :: A mountaine so called of the multitude of scorpions which were in it :: Mediterraneal sea called great in respect of the lakes in the holie Land :: Mount of Libanus :: Yet not before sentencâ— of death â— 12. 24. S. Aug. q. 65. in Num. :: Mystically this signified that the way to true life was not open before Christs death Theodor. q. 51. in Num. S. Grig ho. 6. in Ezechielem :: Al were not bound by this law to marie but al that would marrie must contract within their owne tribe Restrant in Mariages also for a temporal cause â—â—◠◠◠〈◊〉 Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deuteroâ— It presigured the Gospel et princ Leutero Mans vlt. Conteineth fiue partes Chap. 1. 4. 12. 27. 31. 34. The first part A repetition of Gods benefites the peoples ingratitude and punishment :: God so helpeth his seruantes that they also must cooperate S. Aug. q. 1. in Deut. :: Difference of sinnes :: God is also angrie with his good seruantes and punisheth theÌ„ temporally for smal sinnes S. Aug. q. 1. in Iosue :: These were men of very great stature but not equal to the giantes before the sâ—ould :: By this we are instructed to fight agaâ—st inâ—ideles but not without special cause against christians signified by the childreÌ„ of Lot and Esau :: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted therto :: God permitted him for his former sinnes to indurate him selfe See Exod. 7. v. 3. :: Longer sorte of cubites are a foote and 9 inches so this bed was 15. foote and nine inches long and 7. foote brode Vitruuius Agricola :: Esdras adding these wordes and often times the like did not against the law because such additions are agreable and not contrarie to that which was written before :: See Num. 〈◊〉 â— 12. The second part A repetition explication of the law :: To kepe Gods coÌ„mandments is counted by al nations the most excellent wisdome :: Here and in other places it is manifest that the commandments called the Decalogue are iust tenne :: Venial and least sinnes passe not with out temporal punishment :: This was also a Mysterie that the old law signified by Moyses could not bring to heauen the true land of promise but the law of Christ signified by Iosue Theodoret q. 43. in Deut. :: Conuersion of the Iewes in the end of the world As other Scriptures are included in the law so also TraditioÌ„s are conteined in the Scriptures Brentius KeÌ„nisius Caluin The Church commended by Scriptures approueth Traditions :: It is not ynough to beleue only or to know the commandments but necessarie also to fulfil them in â—vorâ—e :: The title of mediator lawfully ascribed to Gods lieuâ—enant in â—â—rth :: Coueting as other mans wife and coueting his goodes differ as much as the exterior actes of adultry and of theft And so these two commandments are as distinct as the former two Images of Idols forbid but not of other things :: Some adoration agreeth to creatures but seruice of Latria to God onlie S. Aug. q 61. in Gen. Not withstanding this commination God ofrentimes differreth punishment expecting the sinners repentance :: Gods promises coÌ„ditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without â—â—cate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Solâ—â—us in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakiÌ„g as wel to helpe the vnderstanding as to moue affectioÌ„ in great and extraordinarie things :: The similitude of a calfe and called it their god Exed 32. :: This Mosera where Aaron died is more commonly called Hor. Num. 20. 33. :: VVhen iust cause requireth an oath it must be made in the name of God not of false goddes :: Raine after seeding and before haruest signifieth Gods grace first stirring
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
of compassion â—id wepe with their goddesse :: The prophet being first instructed by a voice that the destruction is nere at hand * Vas intersectionis :: forthvvith in the same vision 〈…〉 men coming to kil the idolaters :: Yet one is sâ—â—t before the six to â—aâ—ke some vvhom Gods mercie vvil saue from the slaughter because he neuer suffereth his Church to be vvholly destroyed * Marke vvith †:: For abuses of holie Sacrifices Sacramentes and other sacred Rites God suffereth first Churches and Monasteries to be destroyed and clergie men and other religious persons to be persecuted and so punishment proceedeth to other offenders as 1. Pet. 4. v. 17. iudgement beginneth at the house of God Some translate Signe a signe or sette a marke vpon the foreheades Others translate more distinctly Signe Thau vpon the foreheades or Marke the foreheades vvith Thau or T. That is with the letter which hath the forme of a Crosse It was in the time of Ezechiel in figure now is in remembrance of Christs Crosse The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church Exo. 1â— 1. Cor. â— Honour of the Crosse proueth Christ to be God The signe of the Crosse vsed in Baptisme in Confirmation in the B Eucharist and in aâ— holie Rites Miraculous apparitions of the signe of the Crosse The signe â—â—â— the Crosse shal appeare before Christ coÌ„ming to iudge The vnsigned shal be confounded The rightly signed shal be glorified :: In this vision appeared in the ayre as it vvere a man sitting in a throne of sapphire stone ouer the image of Cherubs foure wheeles vnder them :: The strange forme of these foure payre of wheeles signified the consonant agrement of the old and nevv Testament S Greg. ho. 6. in Ezech. :: They were readie to goe forward backward on the right hand on the left or to what part soeuer without turning about :: It semeth euerie one had as it vvere foure faces v. â—t al like mens faces but one more resembling a mans face then the other one some what resembling an ore face c. 1. here called the face of a cherish another the face of a lion the other of an eagle :: The prophet in Chaldea saw in spirite what was dont in Ierusalem :: VVere not nevv houses builded say the false prophetes sine Ieremie said that al our houses should be destroyed vvherupon they inferiâ— that his prophecie is false :: and so counted themselues as secure in Ierusalem as flesh in the potte :: The false prophetes feared warres but not captiuitie therfore the prophet assureth them that the people shal feele both sword captiuitie :: He lamented not the death of the false prophet but feared great ruine of the people seeing this wicked man dye so sodenly :: God stil conserueth his Church from vtter ruine as the prophets do often affirme Iere. 4. v. 27. ch 5. v. â—â— 18. Psal 88. â— â— â—â— :: Prouide furniture for trauel :: Trusse vp carie bag and bagage from one place to an other :: The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon and should not see Babylon But the euent conuinced their rash iudgement For he vvas caried thither blinde 4. Reg. â—â— :: That which is commonly saide of manie is called a prouerbe :: False prophetes perswaded the people that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come As heretikes shal denie the day of general iudgement â— Pet. â— :: As a wal of clay or morter without straw or other temperature is washed away with rayne so vaine hopes of securitie without repentance good vvorkes deceiue the careles people that liue in sinne :: There were also false prophetisses feaning to be illuminated with the spirit of Prophecie as Debora Iud 4 Holda 4. Reg 22. other holie vvemen vvere in dede true prophetisses but these by :: flaterie deceiued the people saying they vvere in good state and in securitie vvhen they vvere in sinne in exâ—teme danger of both temporal and eternal â—â—â—â— :: God reueled to the prophet that these men came not sincerely to lerne but were setled in their hart to serue the idoles As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks :: Such men are first of al to be admonished to depart from idolatrie heresie schisme from al practise therof which is the first step of true conuersion to God :: God permitteth false prophetes to be deceiued to deceiue in punishment of their owne sinnes and of the people that heare them 3. Reg. 22. v. 19. 2. Par. 18. v. 18. :: Daniel then liuing Noe Iob departed from this life did sometime pray for the people els this allegation of their interceding were not to the purpose of confirming Gods immutable decre to punish this obstinate people As is noted of Moyses and Samuel Iere. 15. :: Noe is named for example of spiritual Pastors of the Church Daniel of al religious orders Iob of holie laie people S. Gregorie li 1. c. 1â— â—or :: There shal alvvayes be Pastors to bring forth seede spiritual children of God Gods Church is very often and fitly compared to a vine in respect of the excellent fruite so the branches cut of from the Church are most like to wilde superfluitie of the vine good for nothing but to the fire S. Aug. Tract 81. in Io. :: In burning a fagot the middes being first consumed v. 4. the rest of both endes are likewise put in the fire til al be consumed so none that are out of the Church can escape the fire :: Ezechiel was now in Babylon and therforce this admonition which he should geue to Ierusalem was to be notified there by letters and messengers sent thither for this purpose :: By al this is signified that God made the Israelites of a barbarous nation to be ciuil and gaue them not only thinges necessarie but also :: ornaments aboue the state of other nations especially in spiritual benefites geuing a Law with Sacrifices Sacraments and other holy rites :: Adulterous wemen doe deceiue their husbandes bringing them other mens children but the Ievves gaue their lawful children to the vvorst adulterers sacrificing them to idols 4. Reg. 16. 17 21. 23. :: Al fornication is abominable but that is must detestable when vveâ—â—â— gâ—ue revvards to men for fornication or adultrie :: As Ierusalem was wont to be vvicked in former times so it is novv :: Ambition 〈…〉 idlenes are cause of much more sinnes temperance laboure bring forth much good fruite Olla si tollas perâ—ere cupidinis arcus Take avvay idlenes Cupids bovv is vveake Labor omnia vincit :: By Sodom other cities are vnderstood al nations vvhich shal come to Christ :: After that al other nations are
high priest but an vsurper nor that he liued after Iudas vvho vvas slaine a yeare before this time v. 3 18. VVherby and by manie other such errors vve see that Iosephus is rather to be corrected by this booke then to disalovv this booke because it differeth from Iosephus or other like auctors :: Euil counsel hovv soeuer it happeneth to them that folovv it is euer hurtful to them that geue it :: He falsely auovvched that he vvas the sonne of Antiochus Epiphanes for he was in dede of very meane birth Iustinus li. 35. :: It vvas not in the kinges povvre to make Ionathaâ— high priest but he being so before the â—ing from this time did so account him :: This king Demetrius to gette his desired purpose sticked not to vvrite a plainelye for he had heard that the Ievves had refused him and made league vvith his enimie Alexander v 22 23. :: Notwithstanding the great offers of euil disposed men Ionathas and al prudent men considering their former vvicked dedes do not geue credite to glorious vvordes ch 7. v. 11. :: This Ptolomeus Philometor decided a controuersie that the Iewes had the true temple in Ierusalem and that the Samaritanes temple in Garizim vvas schismatical vvhich he iudged because albeit both pleaded antiquitie yet only the Iewes proued by continual succession of high priestes from Aaron and shewed that the other departed from them first in the time of Ieroboam and aftervvardes built that temple in Garizim vvhen some were returned from captiuitie vvherof Iosephus vvriteth li. 13. c. 6. Antiquit Our Sauiour also iudged that the cause of the Ievves vvas better Ioan. 4. v. 22. :: VVhen caluminators see that the innocent is iustified and honored they faile in their hart to procede against him :: Ionathas set his armie in that maner as on euerie side his men stood in front readie to resist the force of the enemie coming towards them al their backes so turned vvithin their ovvne squadron that the enemie could no vvay enter without present resistance and so those of the embushment could only cast dartes but could not breake the aray of Ionathas campe not make anie entrance with out their owne present death :: By this hyperbolical description very frequent in holie scripture is signified that Ptolomeus armie vvas exceding great yea greater then can be easily conceiued therfore is described by excessiue termes :: VVhen pastors endeuour to extirpate siâ—ne out of the mindes of the people those that hate godlines suggest to temporal princes that such spiritual preaching is dangerous to their state :: But zelous men cease not from so necessarie a worke because Gods vvord is not â—yed 2. Tim. 2. :: And vvise kinges vvil most esteme of such men knovving that their fidelitie tovvards God is an assurance that they vvil also be faithful to princes :: The king had before adioyned principal places to Iudea vvhich were called â—opaâ—chiâ— that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful encoâ—â—â—â—ing vvith an hundred twentie thousand infidels killed of them in one day an hundred thousand :: As to vveare purple and to bare a crowne so to drinke in gold cuppes and to vveare a gold cheyne vvas proper to kinges and to vvhom they gaue license :: It is an ancient ceremonie in al uations often mentioned in these bookes to confirme peace by geuing ech other the right hand :: Only tvvo captaines remained and vvith them some souldiars as Iosephus vvriteth about 50 for it is not to be thought that Ionathas vvould haue returned to battel v 72. being but three men in al to beginne a new assault :: Sparta the chief citie of Lacedemonia called also Lacedemon and Theramne :: Spartians otherwise called Lacedemonians by Iosephus and other vvriters descended from Abraham v. 21. and vvere in great league vvith the Ievves :: The Spartianes had written this epistle before Onias vvritte to theÌ„ though it be here placed after :: There remained vvith the Spartiates old vvrites of genealogies as Iosephus supposeth li. 12. c. 5. li. 13. c. 9. :: Morally in Tryphon is noted the practise of the diuel vvho intending to ouerthrovv a king or a kingdom first seeketh to deceiue the pastores and to destroy them especially by error or other sinne For as S. Gregorie teacheth ho. 38. if the pastors life be corrupted his doctrine vvil be contemned :: Simon the fourth general captaine of the Machabees high-priest excelled his bretheren in vvisdome by the restimonie of his father c. 2. v 65. :: He vndertooke by al his endeuour to defend and deliuer his nation from danger and to restore their former libertie :: Simon being vvise choise the lesse euil and lesse danger For if he had not sent that vvas demanded it was very like and almost cettaine that Ionathas should be slaine and it vvould haue bene imputed to Simon that he had not taken iust care of his brothers life vvherby the people vvould haue bene alienated from him and perhaps haue reuolted from him and also from religion S. Tho. in hunc locum :: This vvas not vaine glory but true glorie to kepe memorie of so great vertue therby to stur vp others to imitation He that loueth honour saith S. Augustin li. cont Secundin c. 17. imitateth God But humble soules desire houour in God proud men vvil be honoured more then God or vvithout God O hovv manie Epitaphes are of vvicked men nothing els but perpetual monuments of their ambition vanitie iniustice crucltie other vices but those that are of true vertues are to Gods more honour the auctor of al vertues * a precious chaine :: By hovv much more that mercie is admixed vvith iustice so that iustice be not destroyed and that religion be aduanced the better it pleaseth God and edifieth the vvel disposed :: This Iohn Hyreanus defended the countrie against inuaders ch 16. :: Simon had novv gouerned the people two yeares beginning with great difficulties but hence forth enioyed peace til Antiochus Sedetes brake the league inuaded Iurie ch 15. v. 27. 39. :: He reduced manie Ievves from captiuitie :: Sparta being the chief citie of Lacedemonia had manie cities subiect depending as vpon their Metropolitane :: Vvhen peace was estabished in al Iurie and friendshippe confirmed vvith the Romanes Lacedemonians the vvhole nation of the Ievves in gratitude tovvards Simon vvho onlie novv remained of Mathathias sonnes confirmed him in the office of high-priest perpetually or for euer v. 41 that is during his life to his progenie v. 49 :: The hieghpriesthood continevved in this familie of the Machabees vntil Herod tooke it from them selling it for money and then shortly came Christ the faith ful Prophet :: This Antiochus Sedetes sonne of Demetrius Soter vvas brother to Demetrius the second who was now captiue in Per â—â—a ch 14.