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A11777 The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes ... By the English College of Doway; Bible. O.T. English. Douai. Martin, Gregory, d. 1582. 1609-1610 (1610) STC 2207; ESTC S101944 2,522,627 2,280

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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 b●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
habites and inclinations to sinne So our Sauiour afterwards taught Ioan. 13. v. 10. He that is washed nedeth not sauing to wash his feere il affections and reliques of former sinnes but is cleane wholy f VVhiles I did not know not consider nor acknowledge my sinnes I could not be forgeuen but now I know and acknowledge them g and I cease not to consider of them with sorow h Principally for so this particle only here signifieth the enormities of my sinnes consist in that I haue offended thy Diuine Goodnes and Maiestie the King of the worldes immortal inuisible onlie God to whom is due al honour and glorie for euer and euer 1. Tim. 1. v. 17. i Thou which hast promised forgeuenes to al sinners that truly conuert shal herein be iustified by receiuing me againe to grace k and ouerthrow thy calumniators that iudge wickedly of thy proceedings as if either thy iustice or mercie were peruerted l I and al are burne in original sinne the reliques wherof concupiscence and weakenes incline vs to other sinne● which we haue added In regard of which our infirmitie thy mercie is readie to recal vs and help vs. m Besides thou hast also geuen me knowledge of true faith and right doctrine which thou euer louest and art accustomed to reduce and direct such into the true way of penance n yea thou hast moreouer shewed to me thinges vncertaine or vnknowen to manie others geuen me the gift and spirit of prophecie to know hidde mysteries and to euerie one God geueth some particular benefites which he loueth in him and is ready of his part to confirme and maintaine the same that they be not lost o Most merciful Lord thou wilt as I see in the spirit of prophecie sprinkle me and al men with thy bloud from the Crosse where they shal geue thee vinegre about hyssoppe to drinke Ioan. 19. p by which washing I shal be cleane from sinne and become in time pure yea whiter then snow A figure of this hyssope was obserued in Moyses Law Num. 19. signifying the liuelie heat of Christs infinite charitie q When myn affections shal be cleane purged I shal take singular great delight to heare of thee r and al my powres of mind and bodie which are now afflicted shal reioyce ſ Leaue of thy cogitation of punishing to which purpose first take away myn iniquities ●o● otherwise if they remaine Gods iustice can not but punish them t Create in me new grace wherby my hart shal be pure So S. Paul calleth a iust soul a new creature Galat. 6. v. 15. v v In my invvard thoughtes w suffer me not so to fal againe that thy grace depart from me x which I had before my fal of Christ promised of my seede and alter not the same for my ●●n●es Dauid also and other penitents pray here that God wil restore vnto them the ioy which they had in the state of grace of eternal saluation promised y confirme conserue in ●e hereafter a strong constant and willing spirite to perseuere z No way can a penitent better shew him self gratful to God for remission of his sinnes the● by instructing exhorting and perswading other sinners to repentance to leaue their former il wayes and turne to God a From the guilt and punishment of murder causing Vrias and others with him to be slaine Other penitents pray to be deliuered from what sinnes soeuer they haue committed by sheding bloud or other ●●●●gs and iniuries promising to praise Gods iustice in offering and geuing grace accord●●● 〈…〉 promise to sinners that they may repent b Thou ● God first s●●rring me vp opening my lippes which of my selfe I can not do then my tongue and 〈…〉 wil praise thee c If thou wouldest especially legal sacrifice I would easily haue offered great store d but the best of that kind is not sufficient e true contrition of hart pleaseth thee farre better f After a penitent hath remission of his owne sinnes he must pray for the whole Church g The Church prospering her faithful children shal offer h the sacrifice of iustice rendering to euerie one that is due i also free offeringes without obligation k yea holocaustes which is the chiefest ●ca●●es and like hostes vpon the altar according to the state of the old law but in the law of Christ the most B. Sacrifice by him instituted Temporal punishment is due after remission of sinnes Custome of sinne maketh more pronnes to fal againe Cōcupiscence remaineth after original sinne Spiritual sacrifice prefe●red before external Dauids inuectiue against Doeg the 8. key a Of the race of Esau half a Ievv but either an Infidel or fautor of Infidels a spie for Saul a persecutor of Dauid a murderer of Innocents 2. Reg. 22. v. 9. 18. b High priest slaine with 84. more Priestes and others because they were supposed to fauour Dauid ibidem c Thou persecutor Doeg why art thou so malicious to abuse thy credite with king Saul to the murdering of innocents d playing the part of a spie in betraying to Saul that I was with Achimelech e Though he told a truth yet it was iniquitie to betray innocents f Thou shalt vtterly be destroyed g al thy race h for a short time in this world i Dauid prophecieth his owne exaltation and conseruation of his seede in the kingdom of Israel k Sing praise and ●a●kes to thee l thy Goodnes which agreeth to thy name The general Iudgement the 9. key a Weakenes or mourning b S. Augustin expoundeth this Psalme as an instruction to those that suffer persecution and iniuries especially nere the end of the world c God wil ouerthrow al the counsels and forces d of worldlie politiques e The true Church afflicted desireth Christs coming to deliuer the oppressed A praier in distresse the 7. key a Though historically this Psalme b was song by Dauid the author therof shewing how he prayd in dauger and rendered thankes for his deliuerie c when vpon notice geuen that he abode in the mountaines Saul straictly beseged him with a great armie but the Philistims inuading the countrie Saul was forced to leaue Dauid and to turne his forces against them 1. Reg. 23 yet i● perceyneth also literally to al iust men in distresse especially to the Church of Christ praying in like dangers and God by his like prouidence deliuering his seruantes in extremities d For the glorie of thy name e for the iustnes of my cause defend me f Barbarous highland men haue betraide the place of myne abode to the persecuters g But I feare them not because I am in Gods protection h A iust prayer that God wil turne intended mischief vpon the deuisers heades i according to his promise that he wil defend the innocent k Offering voluntarie sacrifice more then is commanded l and praise thee ô God m as I am bond n I reioyce in thy iust iudgements against the wicked Gods
same S. Bernard sheweth this blessed Virgin in singular sorte bruised the serpents head in that she quite vanquished al maner suggestions of the wicked serpēt neuer yelding to not taking delight in anie euil moued by him 19. Dust thou art By these wordes Adam was admonished to humble him selfe considering the matter wherof his bodie was made and into which he should be resolued againe wherupon it came to be a ceremonie amongst penitents to cast ashes on their heads As appeareth in holie Scriptures for which cause the Church now also vseth this ceremonie the first day of Lent putting ashes on her childrens heades willing them to remember that dust they are and to dust they shal returne to moue vs by this meditation to more serious penance 22. ●●st perhaps Notwithstanding Gods eternal decree in disposing al thinges and his omnipotencie which nothing can resist yet he produceth good and either auoideth or disposeth of euil which he suffereth by ordinarie meanes as appeareth Act. 27 v. 31. and that because man hath free wil with which God concurreth destroyeth not nor forceth as S. Augustin teacheth 24. Placed Cherubins Man being cast out of paradise the same is defended with duble gard with Angels that are watchful wise and potent and with fire and sword most terrible armoure to man wherby againe we see that God vseth ordinarie meanes in his prouidence as the ministrie of Angels humane terror and would neither destroy the tree nor depriue it of the vertue to prolong life nor bereue man of freewil by which he might desire to returne but conseruing nature in al creatures preuenteth inconueniences otherwise These Angels also hinder the diuel that he can not enter paradise lest he should take of the fruite of the tree and geue it to men to prolong their liues and therby draw them to his seruice CHAP. IIII. VVicked Cain killeth holie Abel 9. vvhose bloud cryeth for reuenge 11. Cain a cursed vacabond 17. hath much issue 25 Adam also hath Seth and Seth Enos AND Adam knewe Eue his wife who conceiued and brought forth Cain saying I haue gotten a man through God † And againe she brought forth his brother Abel And Abel was a shepehard Cain a husbandman † And it befel after manie dayes that Cain “ offred of the fruites of the earth giftes to our Lord. † Abel also offred of the first begotten of his flocke and of their fat and our Lord “ had respect to Abel to his giftes † But to Cain and to his giftes he had not respect Cain was exceeding angrie and his countenance abated † And our Lord said to him Why art thou angrie and why is thy countinance fallen † If thou doe wel “ shalt thou not receiue againe but if thou doest il shal not thy sinne forth with be present at the dore but the lust therof shal be “ vnder thee and thou shalt haue dominion ouer it † And Caine said to Abel his brother Let vs goe forth abroad And when they were in the filde Caine rose vp against his brother Abel and slewe him † And our Lord said to Cain Where is Abel thy brother Who answered I know not am I my brothers keper † And he said to him What hast thou done the voice of thy brothers bloud crieth to me out of the earth † Now therfore cursed shalt thou be vpon the earth which hath opened her mouth receiued the bloud of thy brother at thy hand † When thou shalt til it it shal not yeld to thee her fruite a roag and vagabound shalt thou be vpon the earth † And Cain said to our Lord Myne iniquitie is greater then that I may deserue pardon † Loe thou doest cast me out this day from the face of the earth and from thy face shal I be hid and I shal be a vagabound fugitiue on the earth euerie one therfore that findeth me shal kil me † And our Lord said to him No it shal not so be but whosoeuer shal kil Cain shal be punished seauen fould And our Lord put a marke on Cain that whosoeuer found him should not kil him † And “ Cain went forth from the face of our Lord and dwelt as a fugitiue on the earth at the east side of Eden † And Cain knewe his wife who conceiued and brought forth Enoch And he built a citie called the name therof by the name of his sonne Enoch † Moreouer Enoch be gat Irad and Irad begat Mauiael and Mauiael begat Mathusael and Mathusael begat Lamech † Who tooke two wiues the name of the one was Ada and the name of the other Sella † And Ada brought forth Iabel who was the father of them that dwel in tents and of heardsmen † And his brothers name was Iubal he was the father of them that sing on harpe organes † Sella also brought forth Tubalcain who was a hammerer worker in al worke of brasse iron And the sister of Tubalcain was Noema † And Lamech said to his wiues Ada and Sella Heare my voice ye wiues of Lamech harken to my talke for I haue slaine a mā to the wounding of my selfe and a stripeling to mine owne drie blowe brewsing † Seuenfould vengeance shal be taken of Cain but of Lamech seuentie times seuen fould † Adam also knewe his wife again and she brought forth a sonne and called his name Seth saying God hath giuen me other seede for Abel whom Cain slewe † But to Seth also was borne a sonne whom he called Enos this man began to inuocate the name of our Lord. ANNOTATIONS CHAP. IIII 3. Offered giftes Either God him selfe taught Adam and he his children or els they knew by instinct of nature that Sacrifice must be offered to God to acknowledge therby his supreme dominion ouer man and mans due subiection to his diuine Maiestie And that not only in internal affection which as S. Augustin and al Catholique Doctors teach is principally required but also in external things because we consist of bodie and not only of soule and haue by Gods goodnes the vse of corporal things As here we see example in the law of nature and the same was ordained by written precept in the law of Moyses the Prophetes also foretold that external Sacrifice should be offered in the law of grace and new Testament to wit the same which Christ instituted and left in his Church to continew to the end of the world Moreouer this homage of offering Sacrifice is so peculiar to God only that albeit manie other exterior rites and seruices are vsed both to God men as to be bare head to be we to kneele the li●e before them either of great hum●liti● saith S. Augustin or of pestiferous ●latterie to such as are homines colendi venerandi si autem eis multum additur adorandi men to be vvorshipped reuerenced and
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
we entring the Land there be this purple corde a signe and thou tie it in the window by the which thou hast let vs downe and gather thy father and mother and brethren and al thy kindred into thy house † He that shal goe forth of the doore of thy house his bloud shal be vpon his head and we shal be quitte But the bloud of al that shal be with thee in the house shal redound vpon our head if any man touch them † But if thou wilt betray vs and vtter this talke abroade we shal be quitte from this oath wherwith thou hast adiured vs. † And she answered As you haue spoken so be it done and dismissing them to goe she hong the purple corde in the window † But they walking came to the mountaines and ●aried there three dayes til they returned that pursewed them for seeking euerie way they found them not † Who being entred into the citie the discouerers returned and came downe from the mountaine and passing ouer Iordan they came to Iosue the sonne of Nun and told him al thinges that had chanced to them † and said Our Lord hath deliuered al this land into our handes and al the inhabitantes therof are ouerthrowen with feare CHAP. III. After three dayes abode by the bankes of Iordan 3. the Priestes with the Arke of God entering first into the riuer 15. the vpper part miraculously standeth and swelleth the lower running away they goe into the midde chanel and there stay whiles al the people passe ouer drie foote IOSVE therfore rysing vp in the night remoued the campe and departing from Setim they came to Iordan he and al the children of Israel and abode there for three dayes † Which being passed the herauldes went through the middes of the campe † and beganne to proclaime When you shal see the arke of couenant of our Lord your God and the priestes of the Leuitical stocke carying it ryse you also and folow them going before † and let there be betwen you and the arke the space of two thousand cubites that you may see it a farre of and know which way you may goe because you haue not walked by it before and beware you approch not to the arke † And Iosue said to the people Be sanctified for to morrow our Lord wil doe among you merueilous thinges † And he said to the priestes Take vp the arke of the couenant goe before the people Who fulfilling his commandementes tooke it and walked before them † And our Lord said to Iosue This day wil I beginne to exalt thee before al Israel that they may know as I was with Moyses so am I with thee also † And doe thou “ command the priestes that carie the arke of the testament and say to them When you shal be entred into part of the water of Iordan stand in it † And Iosue said to the children of Israel Come hither and heare the word of our Lord your God † And againe he said In this you shal know that our Lord the liuing God is in the middes of you and shal destroy in your sight the Chananeite and Hetheite the Heueite and Pherezeite the Gergeseite also and the Iebuseire and the Amorrheite † Behold the arke of the couenant of the Lord of al the earth shal goe before you into Iordan † Prepare twelue men of the tribes of Israel one of euerie tribe † And when the priestes that carie the arke of the Lord of the whole earth shal sette the steppes of their feete in the waters of Iordan the waters that are beneath shal runne downe and decay and those that come from aboue shal stand together in one heape † Therfore the people went out of their tabernacles to passe ouer Iordan and the priestes that caried the arke of the couenant went on before them † And they being entered into Iordan and their feete dipped in part of the water and Iordan in the haruest time had filled the bankes of his chanel † the waters that came downeward stoode in one place and like a mountaine swelling vp appeared farre from the citie that is called Adom to the place of Sarthan but those that were beneth ranne downe into the Sea of the wildernes which now is called the dead sea vntil they wholy decayed † And the people went against Iericho and the priestes that caried the arke of the couenant of our Lord stoode girded vpon the drie ground in the middes of Iordan and al the people passed ouer through the drie chanel ANNOTATIONS CHAP. III. 8. Command the priestes Because Iosue commanded the priestes to take the arke and stand with it in Iordan for that also chap. 5 he ministred or appointed others to minister the Sacrament of Circūcision Likewise chap. 8. blessed the people and chap. 24. renewed Gods couenant with them English Protestantes inferre that he was chief superior in spiritual causes and therfore lay princes are supreme heades gouerners of the Church immediatly vnder God But none of these actions nor al put together do proue their purpose For notwithstanding he very lawfully did these and other like thinges yet he had a spiritual superior in earth which was Eleazar the high priest For Moyses being extraordinarie superior of al both in spiritual and temporal causes the ordinarie priesthood and spiritual supremacie was established in Aaron and his sonnes as appeareth Leuit. 8. Num. 20. and other places and the temporal gouernment after Moyses was geuen to Iosue succeding to him Num. 27. not in al but in part of his glorie or authoritie his whole honour or power being destributed betwen the high Priest and the temporal Prince as learned Theodoret q. 48 in Num. noteth vpon the sacred text expresly distinguishing their offices v. 21. that Eleazar the priest should consult our Lord for him and so receiue answer in doctrin and veritie Exod. 28. Leuit. 8. and that Io●ue should goe out and goe in and al the children of Israel vvith him that is lead and gouerne the people at Eleazars vvord VVhere it is manifest that Iosue was not set ouer Eleazar but Eleazar ouer him That therfore which Iosue did in spiritual affaires was in subordination to the high priest by whose direction approbation or ratihabition he commanded some of the priestes to carie the arke and with it to goe into Iordan and coming into the m●dde chanel to stand there whiles al the armie and people passed ouer also gaue order that al should be circumcised blessed the people read the law and after godlie exhortations renewed the couenant betwen God and them al in way of execution of Gods wil cōmandementes not by anie pretended iurisdiction in spiritual thinges In like sorte manie other good temporal Princes as wel in the old as the new Testament haue disposed and executed diuers thinges perteining to Gods seruice their office requiring that they should set forward maintaine and defend
that they were with vs in Carmel † Aske thy seruantes and they wil tel thee Now therefore let thy seruantes finde grace in thyne eies for we are come in a good day whatsoeuer thy hand shal finde geue thy seruantes and thy sonne Dauid † And when Dauids seruantes were come they spoke to Nabal al these wordes in Dauids name and so held their peace † But Nabal answering the seruantes of Dauid said Who is Dauid and what is the sonne of Isai There are seruantes multiplied now a daies which flee from their masters † Shal I then take my breades and my waters and the flesh of my cattel which I haue killed for my sheares and geue to men whom I know nnt whence they are † Therefore the seruantes of Dauid returned by their way and returning came and told him al the wordes that he had said † Then sayd Dauid to his seruantes Euery man gird him with his sworde And they were euery one girded with their swordes And Dauid also was girded with his sworde and there folowed Dauid about foure hundred men moreouer two hundred remayned at the baggage † But to Abigail the wife of Nabal one of their seruantes told saying Behold Dauid hath sent messengers from the desert to blesse our maister he disdayned them † these men were good ynough to vs and not trublesome neither did euer any thing perish al the time that we haue couuerst with them in the desert † they were in steed of a wal to vs both in the day and in the night al the dayes that we fed the flockes with them † Wherefore consider thinke what thou hast to doe for malice is accomplished against thy husband and against thy house and he is the sonne of Belial so that no man can speake to him † Abigail therefore made hast and tooke two hundred loaues and two bottels of wine and fiue muttons ready drest and fiue measures of polent and a hundred branches of raysens and two hundred mases of drie figges and laid them vpon asses † and said to her seruantes Goe before me loe I wil folow you at your backe but she told not her husband Nabal † When she therefore had gotten vpon an asse and came downe to the foote of the mountaine Dauid and his men came downe meeting her whom she also mette † And Dauid said In vaine veryly haue I preserued al thinges that were this mans in the desert and there perished nothing of al that perteined to him and he hath rendred me euil for good † These thinges doe God to the enemies of Dauid and these thinges adde he if I shal leaue of al thinges that perteine to him vntil morning any thing pissing against the wal † And when Abigail had seene Dauid she made hast and light from her asse and fel downe before Dauid vpon her face and adored vpon the earth † and fel at his feete and sayd In me my lord be this iniquitie let thy handmayde speake I besech thee in thine eares and heare the wordes of thy seruant † Let not my lord the king I pray thee set his hart vpon this naughtie man Nabal because according to his name he is a foole and follie is with him but I thy handmaide sawe not thy seruantes my lord whom thou didst send † Now therefore my lord our Lord liueth and thy soule liueth who hath stayed thee that thou shouldest not come vnto blood and hath saued thy hand to thee and now be thine enemies as Nabal and they that seeke euil to my lord † Wherefore receiue this benediction which thy handmaide hath brought to thee my lord and geue to thy seruantes that folow thee my lord † Take away the iniquitie of thy handmaide for our Lord making wil make to my lord a faithful house because thou my lord doest fight the battels of our Lord let not malice therefore be found in thee al the dayes of thy life † For if a man shal rise persecuting thee and seeking thy life the life of my lord shal be kept as in the bundel of the liuing with our Lord thy God Moreouer the life of thine enemies shal be whurled and in the violence and whurle of a sling † When our Lord therefore shal doe to thee my lord al good thinges which he hath spoken concerning thee and shal constitute thee prince ouer Israel † this shal not be an occasion of sobbing to thee and a scruple of hart to my lord that thou hast shed innocent blood or thy selfe hast reuenged thy selfe and when our Lord hath bestowed these benefites vpon my lord thou shalt remember thy handmaide † And Dauid sayd to Abigail Blessed be our Lord the God of Israel who hath sent thee this day to meete me and blessed be thy speach † and blessed be thou which hast stayed me to day that I might not goe to blood and reuenge me with myn owne hand † Otherwise our Lord liueth the God of Israel who hath staied me that I should not doe thee any euil vnles thou hadst quickely come to meete me there had not remained to Nabal vntil morning light any pissing against a wal † And Dauid tooke of her hand al thinges which she had brought him and said to her Goe peaceable into thy house behold I haue heard thy voice and haue honoured thy face † And Abigail came to Nabal and behold he had a feast in his house as it were the feast of a king and Nabals hart was pleasant for he was drunke excedingly and she told him not a word little or great vntil morning † But early when Nabal had digested his wine his wife told him these wordes and his hart was dead inwardly and he became as a stone † And when ten dayes had passed our Lord stroke Nabal and he died † Which when Dauid had heard that Nabal was dead he sayd Blessed be our Lord who hath iudged the cause of my reproch at the hand of Nabal and hath kept his seruant from euil and the malice of Nabal hath our Lord rendred vpon his head Dauid therefore sent and spake to Abigail that he might take her to himselfe to wife † And Dauids seruantes came to Abigail into Carmel and spake to her saing Dauid hath sent vs vnto thee to take thee to his wife † Who arising adored flat toward the earth and sayd Loe let thy seruant be as an handmaide to wash the feete of the seruantes of my lord † And Abigail arose and made hast and gatte vpon an asse and fiue wemen went with her waiting maides and folowed the messengers of Dauid and became his wife † Yea and Achinoam also did Dauid take of Iezrahel and both were his wiues † But Saul gaue Michol his daughter Dauids wife to Phalti the sonne of Lais who was of Gallim CHAP. XXVI The Ziphians bewrraying the place Saul besiegeth Dauid 5. who by night goeth where Saul and his men are a sleepe 9. hurteth him
his life † Who is proued therin perfect shal haue eternal glorie He that could transgress●e and hath not transgressed and doe euils and hath not done † therfore are his good thinges stablished in our Lord al the church of saintes shal declare his almes † Art thou set at a great table open not thy iawe therevpon first † Say not this There be manie thinges which are vpon it † Remember that a naughtie eie is euil † What is created worse then the eie therefore shal it weepe at euerie face When it shal see † stretch not out thy hand first and so contaminated with enuie thou be ashamed † Be not oppressed in a feast † Vnderstand by thyself what thy neighbours thinges are † Vse as a frugal man those thinges that are set before thee lest thou be hated when thou eatest much † Leaue of first for maners sake and exceede not lest thou perhaps offend † And if thou be set in the middes of manie stretch not forth thy hand before them neither doe thou first aske to drinke † How sufficient is a little wine for a man wel taught and in sleeping thou shalt not be pained with it and thou shalt feele no griefe † Watching choler torment to an vnsatiable man † sleepe of health is in a man of spare diet he shal sleepe vntil morning and his soule with him shal be deligted † And if thou hast bene forced with eating much rise from the middes and vomite and it shal refresh thee and thou shalt not bring infirmitie to thy bodie † Heare me my sonne and despise me not and in the end thou shalt finde my wordes † In al thy workes be quicke and al infirmitie shal not chance vnto thee † The lippes of manie shal blesse him that is magnifical in breads and the testimonie of his truth is faithful † In naughtie bread the cittie wil murmur and the testimonie of the naughtines thereof is true † Prouoke not them that loue wine for wine hath destroyed very manie † Fire tryeth hard yron so wine dronken in drunkennes shal rebuke the hartes of the proud † Equal life to al men wine in sobrietie if thou drinke it moderatly thou shalt be sober † What is the life that is diminished with wine † What defraudeth life death † Wine was created for ioyfulnes and not for drunkēnes from the beginning † Wine drunken moderately is the ioy of the soule and the hart † Sober drinking is health to soule and bodie † Much wine drunken maketh prouocation wrath manie ruines † Much wine drunken is bitternes of the soule † The couragiousnes of drunkennes is offence of the vnwise lessening the strength and making woundes † In a banquet of wine rebuke not thy neighbour and despise him not in his mirth † Speake not to him wordes of repoch and presse him not in demanding againe CHAP. XXXII Superiors must rule with mekenes 4. teaching those wisdom that are capable thereof 7. Be moderate in musike and in wine 9. Let yongmen be diligent to heare and sparing to speake 13. especially before their betters 1● Be alwayes wel occupied 17. Serue and feare God 21. admitte correction 24. do nothing without counsel HAVE they made thee Ruler be not extolled be among them as one of them † Haue care of them and so sitte thou stil and al thy care being dispatched repose † That thou maist reioyce for their sakes receiue a crowne as an ornament of grace and obteyne the dignitie of the contribution † Speake thou that art elder for it becometh thee † the first word to him that loueth with knowlege hinder not musike † Where there is no hearing power not out speache and extol not thyself out of time in thy wisdom † A litle pearle of the carbuncle in an ornament of gold and the comparison of musicians in a banket of wine † As a signet of the emerauld is in the working of gold so the melodie of musike in ioyful and moderate wine † Heare holding thy peace for thy reuerence good grace shal come to thee † Yong man speake in thine owne cause scarsely † If thou be asked twise let thyne answer hauean head † In manie thinges be as it were ignorant and heare holding thy peace and withal asking † In the middes of greate men presume not and where ancients are speake not much † Before haile there shal goe lightning grace shal goe before shamfastnes for thy reuerence good grace shal come to thee † And at the houre of rysing slacke not thyself but runne before first into thy house and there withdraw thyself and there play † and doe thy conceites and not in sinnes and proud word † And aboue al these thinges blesse our Lord that made thee that doth replenish thee with al his goodes † He that feareth our Lord shal receiue his doctrine and they that wil watch after him shal finde blessing † He that seeketh the law shal be replenished with it and he that doth deceitfully shal be scandalized by it † They that feare our Lord shal finde iust iudgement and shal kindle iustices as light † A sinful man wil flee reprehension and according to his wil wil finde excuse † A man of counsel wil not destroy vnderstanding an aliene and proud man wil not dread feare † Yea after he hath done with feare without counsel he shal be controwled euen by his owne pursuites † Sonne doe nothing without counsel and after the fact thou shalt not repent † Goe not in the way of ruine and thou shalt not stumble at stones commite not thyself to a laborious way lest thou set a scandal to thy soule † And beware of thy children and take heede of them of thy household † In al thy worke beleue thy soule by faith for this is the keeping of the commandmentes † He that beleueth God attendeth to the commandmentes and he that trusteth in him shal not be lessened CHAP. XXXIII Feare of God defendeth from al aduersaries 5. Follie is vnconstant 8. God disposeth al to the best 13. Man is in Gods hand as clay in the po●ters 20. Superiors must keepe their auctoritie and their subiectes in discipline TO him that feareth our Lord euils shal not happen but in tentation God wil keepe him and deliuer him from euils † A wise man hateth not the commandments and iustices and he shal not be shaken as a shippe in a storme † A man of vnderstanding beleueth the law of God and the law is sure to him † He that repeteth an interrogation shal better prepare his answer and so shal be heard and shal keepe discipline † The hart of a foole is as a wheele of a carte his cogitation as a turning axeltree † A stalion horse neyeth vnder euerie one that sitteth vpon him so a freind that is a scorner † Why doth one day
Iuda and the bones of the princes thereof and the bones of priests and the bones of the Prophets and the bones of them that inhabite Ierusalem out of their sepulchers † And they shal spread them abrode in the sunne and the moone and al the host of heauen which they haue loued and which they haue serued and after which they haue walked and which they haue sought and adored they shal not be gathered and they shal not be buried they shal be as a dunghil vpon the face of the earth † And they shal choose rather death then life al that shal be remaining of this wicked kinred in al places which are leaft to the which I haue cast them out saith the Lord of hostes † And thou shalt say to them Thus saith our Lord Shal not he that falleth rise againe and he that is turned away shal he not turne againe † Why then is this people in Ierusalem turned away with a contentious reuolting they haue apprehended lying and would not returne † I attended and harkned no man speaketh that which is good there is none that doth penance for his sinne saying What haue I done They are al turned to their owne course as an horse going with violence to battel † The kite in the heauen hath knowen her time the turtle and the swalow and the storke haue obserued the time of their coming but my people haue not knowen the iudgement of the Lord. † How say you We are wise and the law of our Lord is with vs In very deede the lying penne of the Scribes hath wrought lying † The wise are confounded they are terrified taken for they haue cast away the word of our Lord and there is no wisedom in them † Therefore wil I geue their wemen to strangers their fildes to inheritours because from the least euen to the greatest al folow auarice from the prophet euen to the priest al make lies † And they healed the destruction of the daughter of my people to ignominie saying Peace peace when there was not peace † They are confounded because they haue done abomination yea rather they are not confounded with confusion and they haue not knowen how to blush therefore shal they fal among them that fal in the time of their visitation they shal fal saith our Lord. † Gathering I wil gather them together saith our Lord there is no grape in the vines and there are no figges on the figtree the leafe is fallen downe and I haue geuen them the thinges that are passed † Why doe we sitte come together and let vs enter into the fenced citie and let vs be silent there because the Lord our God hath made vs to be silent and hath geuen vs water of gaule for drinke for we haue sinned to our Lord. † We expected peace and there was no good a time of medicine and behold feare † From Dan was the snoring noyse of his horses heard with the voice of the neyinges of his fighting horses al the land was moued and they came and deuoured the land and the fulnes thereof the citie and the inhabitants thereof † For behold I wil send you serpents basaliskes for which there is no inchantment and they shal bite you saith our Lord. † My sorow is aboue sorow my hart mourning within me † Behold the voice of the daughter of my people from a farre countrie Is not our Lord in Sion or is not her king in her Why then haue they prouoked me to wrath in their sculptils and in strange vanities † The haruest is past sommer is ended and we are not saued † For the affliction of the daughter of my people I am afflicted and made sorowful astonishment hath taken me † Is there noe rosen in Galaad or is there no phisition there Why then is not the wound of the daughter of my people closed CHAP. IX The prophet lamenteth the future calamitie of the people and their false dealing ech with others 12. willing al to consider that their wickednes is the cause of their miserie 17. and to mourne 23. and returne to God 25. Who otherwise wil punish both Gentiles and Iewes not circumcised in hart VVHO wil geue water to my head and to mine eies a fountaine of teares and I wil weepe day night for the slaine of the daughter of my people † Who wil geue me in the wildernes an inne of wayfaring men and I wil forsake my people and depart from them because they are al adulterers an assemblie of transgressors † And they haue bent their tongue as a bowe of lying and not of truth they haue taken courege in the land because they haue proceeded from euil to euil and me they haue not knowen saith our Lord. † Let euerie man take heede to himself of his neighbour and in euerie brother of his let him not haue affiance because euerie brother supplanting wil supplant and euerie freind wil walke deceitfully † And man shal scorne his brother and they wil not speake truth for they haue taught their tongue to speake lies they haue laboured to doe vniustly † Thine inhabitation is in the middes of deceipt in deceipte they haue refused to know me saith our Lord. † Therefore thus saith the Lord of hostes Behold I wil melt and wil trie them for what els shal I doe at the face of the daughter of my people † Their tongue is a wandring arrow it hath spoken guile in his mouth he hath spoken peace with his freind and secretly he layeth waite for him † Shal I not visite vpon these thinges saith our Lord or vpon such a nation shal not my soule be reuenged † Vpon the mountaines I wil take vp weeping and lamentation vpon the beautiful places of the desert mourning because they are burnt for that there is not a man that passeth through they haue not heard the voice of the owner from the foule of the ayre vnto the beastes they are gone away and departed † And I wil make Ierusalem to be heapes of sand and dennes of dragons and I wil geue the cities of Iuda into desolation because there is not an inhabiter † Who is a wise man that can vnderstand this and to whom the word of the mouth of our Lord may be made that he may declare this why the earth hath perished and is burnt as a desert because there is none that passeth through † And our Lord said Because they haue forsaken my law which I gaue them and haue not heard my voice and haue not walked in it † And they haue gone after the peruersitie of their owne hart and after Baalim which they learned of their fathers † Therfore thus saith the Lord of hostes the God of Israel Behold I wil feede this people with worme wood and geue them water of gaule to drinke † And I wil disperse them in the Nations which they and their fathers haue not knowen and I wil
as the wounded in the streets of the citie when they yelded vp the ghostes in the bosome of their mothers Wherto shal I compare thee or wherto shal I liken thee ô daughter of Ierusalem wherto shal I make thee equal and comfort thee ô virgin daughter of Sion For great is thy destruction as the sea who shal heale thee Thy prophetes haue sene false and foolish thinges for thee neither haue they opened thyne iniquitie to prouoke thee to penance but they haue sene false burdens and banishements for thee Al that passed by the way haue clapped their handes vpon thee they haue hissed and moued their head vpon the daughter of Ierusalem saying Is this the citie of perfect beautie the ioy of al the earth Al thyne enemies haue opened their mouth vpon thee they haue hissed and gnashed with the teeth and haue sayd We wil deuour Loe this is the day which we expected we haue found it we haue sene it Our Lord hath done the thinges that he meant he hath accomplished his word which he commanded from the dayes of old he hath destroyed and hath not spared and he hath made the enemie ioyful ouer thee and hath exalted the horne of thine aduersaries Their hart hath cryed to our Lord vpon the walles of the daughter of Sion Shede teares as a torrent by day and night geue no rest to thyself neither let the aple of thyne eye cease Arise prayse in the night in the beginning of the watches powre out thy hart as waters before the sight of our Lord lift vp thy handes to him for the life of thy litle ones which haue fainted for famine in the head of al high wayes See ô Lord and consider whom thou hast vintaged thus shal wemen then eate their owne fruite litle ones of the measure of a spanne is the priest and the prophet slaine in the sanctuarie of our Lord The childe and the old man lay on the ground without my virgins and my yongmen are fallen by the sword thou hast killed in the day of thy furie thou hast strooken neither hast thou had mercie Thou hast called as it were to a solemne day those that should terrifie me round about and there was none in the day of the furie of our Lord that escaped and was left whom I brought vp nourished mine enemie hath consumed them CHAP. III. I THE man that see my pouertie in the rod of his indignation He hath led me and brought me into darknes and not into light Only against me he hath turned and hath conuerted his hand al the day He hath made my skinne old and my flesh he hath broken my bones He hath built round about me and he hath compased me with gaul and labour In darke places he hath placed me as the euerlasting dead He hath built round about against me that I goe not forth he hath aggrauated my fetters Yea and when I shal crie and aske he hath excluded my prayer He hath shut vp my wayes with square stones he hath subuerted my pathes He is become vnto me a beare lying in waite a lyon in secret places He hath subuerted my pathes and hath broken me he hath made me desolate He hath bent his bow and set me as a marke for the arrow He hath shot in my reines the daughters of his quiuer I am made a derision to al my people their songue al the day He hath replenished me with bitternes he hath inebriated me with wormwood And he hath broken my teeth by number he hath fed me with ashes And my soule is repelled from peace I haue forgotten good thinges And I sayd Mine end is perished and mine hope from our Lord. Remember my pouertie and transgression the wormwood and the gual Remembring I wil be mindful and my soule shal languish in me Recording this thing in my hart therfore wil I hope The mercies of our Lord that we are not consumed because his commiserations haue not fayled New in the morning great is thy fidelite Our Lord is my portion sayd my soule therfore wil I expect him Our Lord is good to them that hope in him to the soule that seeketh him It is good to waite with silence for the saluation of God It is good for a man when he beareth the yoke from his youth He shal sit solitarie and hold his peace because he hath lifted himselfe aboue himself He shal put his mouth in the dust if perhaps there be hope He shal geue the cheeke to him that striketh him he shal be filled with reproches Because our Lord wil not reiect for euer Because if he hath reiected he wil also haue mercie according to the multitude of his merciés For he hath not humbled from his hart and cast of the children of men To stamp vnder his fete al the prisoners of the earth To auert the iudgement of a man before the face of the Highest To peruert a man in his iudgement our Lord hath not knowne Who is this that hath commanded it to be done our Lord not commanding it Out of the mouth of the Highest there shal not procede neither euil thinges nor good What hath the liuing man murmured man for his sinnes Let vs search our wayes seeke and returne to our Lord. Let vs lift vp our hartes with our handes to our Lord into the heauens We haue done wickedly and prouoked to wrath therfore thou art inexorable Thou hast couered in furie and hast strooken vs thou hast killed and not spared Thou hast sette a cloude before thee that prayer may not passe Thou hast made me to be rooted out and abiect in the middes of the peoples Al the enemies haue opened their mouth vpon vs. Prophecie is made vnto vs feare and snare and destruction Myne eye hath shed streames of waters in the destruction of the daughter of my people Myne eye is afflicted neither hath it bene quiet because there was no rest Til our Lord regarded and looked from the heauens Mine eye hath spoyled my soule for al the daughters of my citie Myne enemies in hunting haue caught me as a birde without cause My life is fallen into the lake and they haue layd a stone vpon me The waters haue flowed ouer my head I sayd I am vndone I haue inuocated thy name ô Lord from the lowest lake Thou hast heard my voice turne not away thine eare from my sobbings and cries Thou didst approch in the day when I inuocated thee thou hast sayd Feare not Thou hast iudged ô Lord the cause of my soule redemer
the nations that are vpon the foure corners of the earth Gog and Magog and shal gather them into battel whose number is as the sa●d of the sea For the Church being spred on al the earth as S. Augustin noteth in the same place her enimies also spred euerie where shal most vehemently persecute her But the holie Prophetes namely Ezechiel here v. 21. c. and S. Iohn v. 11. foreshew that Christ our Lord wil destroy them al. CHAP. XXXIX Our Lord permitting Gog most vehemently to afflict the Church 3. after a while wil destroy him with al this troupes 9. their weapons shal be burned 11. their sepulchres infamous the earth not fully clensed of their carcases in seuen monethes 17. Gods people shal reioyce 22. and al men ●hal know that their sinnes were the cause of their captiuitie BVT thou sonne of man prophecie against Gog and thou shalt say Thus saith our Lord God Behold I vpon thee Gog the prince of the head of Mosoch and Thubal † And I wil turne thee about and wil reduce thee and wil make thee ascend from the sides of the North and wil bring thee vpon the mountaines of Israel † And I wil strike thy bow in thy left hand and thine arrowes I wil cast downe out of thy right hand † Vpon the mountaines of Israel shalt thou fal and al thy troupes and thy peoples that are with thee to the wilde beastes to the birdes and to euerie foule and to the beastes of the earth haue I geuen thee to be deuoured † Thou shalt fal vpon the face of the fielde because I haue spoken saith our Lord God † And I wil send in fire vpon Magog and on them that dwel in the ilandes confidently and they shal know that I am the Lord. † And my holie name wil I make knowen in the middes of my people Israel and I wil pollute my holie name no more and the Gentils shal know that I am the Lord the holie one of Israel † Behold it cometh and it is done saith our Lord God this is the day wherof I haue spoken † And the inhabitants shal goe forth of the cities of Israel and shal set on fire and burne weapons buckler and speares bow and arrowes and handstaues and polaxes and they shal burne them with fire seuen yeares † And they shal not carie trees out of the countries nor cut downe out of the forests because they shal burne the weapons with fire and shal make praye of them to whom they had bene a praye and they shal spoile their spoilers saith our Lord God † And it shal be in that day I wil geue Gog a renowmed place for a sepulcher in Israel the valley of wayfaring men on the East of the sea which shal make them that passe by to be astonied and they shal there burne Gog and al his multitude and it shal be called the valley of the multitude of Gog. † And the house of Israel shal burie them that they may clense the land seuen monethes † And al the people of the land shal burie him and it shal be vnto them a renowmed day wherin I was glorified saith our Lord God † And they shal appoint men continually going about the land to burie and to seeke them that were remayning vpon the face of the earth that they may clense it and after seuen monthes they shal begin to seeke † And they that trauel through the land shal goe about and when they shal see the bone of a man they shal set vp a signe beside it til the buriers burie it in the valley of the multitude of Gog. † And the name of the citie Amona and they shal clense the land † Thou therfore ô sonne of man saith our Lord God Say to euerie foule and to al birdes and to al the beastes of the filde Come together make hast runne together on euerie side to my victime which I immolate for you the great victime vpon the mountaines of Israel that you may eate the flesh and drinke the bloud † The flesh of the strong shal you eate and the bloud of the princes of the earth shal you drinke of rammes of lambes and of buckgoates and bulles and of fed wares and of al fat thinges † And you shal eate the fatte your fil and shal drinke bloud til you be drunke of the victime which I shal immolate for you † And you shal be filled vpon my table of horse and strong horsemen and of al the men of warre saith our Lord God † and I wil put my glorie in the Gentils and al nations shal see my iudgement that I haue done and my hand that I haue put vpon them † And the house of Israel shal know that I am the Lord their God from that day and so forward † And the Gentils shal know that the house of Israel was taken in their iniquitie for that they forsooke me and I hid my face from them and deliuered them into the handes of the enemies and they fel al by the sword † According to their vncleannes and wickednes haue I done to them and haue hid my face from them † Therfore thus saith our Lord God Now wil I bring backe the captiuitie of Iacob wil haue mercie on al the house of Israel and I wil take on me zele for my holie name † And they shal beare their confusion and al the preuarication wherwith they preuaricated against me when they shal dwel in their land confidently fearing no man † and I shal haue brought them backe out of the peoples and shal haue gathered them together out of the landes of their enemies and shal be sanctified in them in the eyes of manie nations † And they shal know that I am the Lord their God for that I transported them into the nations and haue gathered them together vpon their owne land and haue not left any of them there † And I wil hide my face no more from them because I haue powred out my spirite vpon al the house of Israel saith our Lord God Annotations vpon Ezechiels last vision written in the nine last chapters Of the true sense of this obscure vision there be foure opinions two of the Iewish Rabbins and other two of Christian Catholique Doctors The more ancient Iewes vnderstand this vision vvholly only of the temple and citie of Ierusalem reedified by Zorobabel and Nehemias vvith others after their captiuitie in Babylon assisted by the Persian kinges But this opinion can not consist with the holie text ch 42. v 16. describing the vtter vval of the temple in length on euerie side being foure square v. 20 fiue hundred reedes euerie rede conteyning six sacred cubits ch 40. v 5. which are aboue tenne foote or two passes so 500. reedes making a thousand passes or a myle the whole wal was foure myles in compasse Likevvise the citie is described oh 48. v. 16.
when the time therof shal beginne to approch to be ended yet two shal be kept to the end † And wheras thou sawest three heads resting † this is the interpretation in her last dayes the Highest wil rayse vp three kingdoms and wil cal backe manie thinges into them and they shal rule ouer the earth † and them that dwel in it with much labour aboue al them that vvere before them For this cause they are called the heads of the eagle † For these shal be they that shal recapitulate her impieties and that shal accomplish her last thinges † And wheras thou sawest a greater head not appearing this is the interpretation therof that one of them shal dye vpon his bed and yet with torments † For the two that shal remayne the sword shal eate them † For the sword of one shal deuoure him that is with him but yet this also at the last shal fal by the sword † And wheras thou sawest two vnderwings passing ouer the head that is on the right side † this is the interpretation these are they whom the Highest hath kept to their end this is a smal kingdom and ful of truble † As thou sawest the lyon also whom thou sawest awaking out of the wood and roaring and speaking to the eagle and rebuking her and her iniustices by al his wordes as thou hast heard † this is the wynde which the Highest hath kept vnto the end for them and their impieties and he shal rebuke them and shal cast in their spoyles before them † For he shal sette them in iudgment aliue and it shal be when he hath reproued them then shal he chastise them † For the rest of my people he shal deliuer with miserie them that are saued vpon my borders and he shal make them ioyful til the end shal come the day of iudgment wherof I haue spoken to thee from the beginning † This is the dreame which thou sawest and these be the interpretations † Thou therfore only hast bene worthie to know this secrete of the Highest † Write therfore in a booke al these thinges which thou hast sene and put them in a hidden place † and thou shalt teach them the wise men of thy people whose harts thou knowest able to take and to kepe these secretes † But doe thou stay here yet other seuen dayes that there may be shewed thee whatsoeuer shal seme good to the Highest to shew thee † And he departed from me And it came to passe when al the people had heard that the seuen dayes were past and I had not returned into the citie and al gathered them selues together from the least vnto the greatest came to me spake to me saving † What haue we sinned to thee or what haue we done vniustly against thee that leauing vs thou hast sitten in this place † For thou alone art remayning to vs of al peoples as a cluster of grapes of the vineyard and as a candle in a darke place and as an hauen and shippe saued from the tempest † Or are not the euiles that chance sufficient for vs † If then thou shalt forsake vs how much better had it ben to vs if we also had bene burnt with the burning of Sion † For we are not better then they that dyed there And they wept with a lowd voice And I answered them and sayd † Be of good chere Israel and be not sorowful thou house of Iacob † For there is remebrance of you before the Highest and the Strong hath not forgotten you in tentation † For I haue not forsaken you neither did I depart from you but I came into this place to pray for the desolation of Sion and to seeke mercie for the low estate of your sanctification † And now goe euery one of you into his house and I wil come to you after these dayes † And the people departed as I sayd to them into the citie † but I sate in the fielde seuen dayes as he commanded me and I did eate of the flowers of the field only of the herbes was my meate made in those dayes CHAP. XIII A vision of a winde as it first semed but in dede v. 3. of a man 5. strong against the enimies 21. with the interpretation AND it came to passe after seuen dayes and I dreamed a dreame in the night † And behold there rose a winde from the sea that trubled al the waues therof † And I saw and behold that man grew strong with thousandes of heauen and when he turned his countenance to consider al thinges trembled that were sene vnder him † and whersoeuer voyce proceded out of his mouth al that heard his voices be gaue to burne as the earth is quiet when it feeleth the fire † And I saw after these and behold a multitude of men was gathered together of whom there was no number from the foure windes of heauen to fight against the man that was come vp out of the sea † And I saw and behold he had grauen to himself a great mountaine he flew vpon it † And I sought to see the countrie or the place whence the mountaine was grauen I could not † And after these thinges I saw and behold al that were gathered to him to ouerthrowe him feared exceedingly yet they were bold to fieght † And behold as he sawe the violence of the multitude that came he lifted not vp his hand nor held sword nor anie warlyke instrument but only as I saw † that he sentforth out of his mouth as it were a blaste of fire and from his l●ppes a spirit of flame from his tongue he sentforth sparkles tempests and al thinges were mingled together with this blast of fire spirit of flame multitude of tempests † And it fel with violence vpon the multitude that was prepared to fight and burned them al that suddenly there was nothing sene of an innumerable multitude but only dust the sauour of smoke and I saw and was afrayd † And after these thinges I saw the man himself descending from the mountaine and calling to him an other peaceable multitude † and there came to him the countenance of manie men some reioycing and some sorrowing and some bond some bringing of them that were offered And I was sicke for much feare and awaked and sayd † Thou from the beginning hast shewed thy seruant these meruelous thinges and hast counted me worthie that thou wouldest receiue my petition † And now shew me yet the interpretation of this dreame † For as I thinke in my iudgement woe to them that were leaft in those dayes much more woe to them that were not leaft † For they that were not leaft were sorrowful † I vnderstand now what thinges are layde vp in the later dayes and they shal happen to them yea and to them that are leaft † For therefore they came into great dangers and manie necessities as these dreames do
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 a●mes which whosoeuer duly toucheth shal be sanctified He sych●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 peccatū 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. A●● 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 vestmēts 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 garmēts S. Cyril lib. 6. in Leuit. :: As wel by the function of cōsecrating 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 Seuē 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. Intentiō 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. ● Priestood and Law changed together The Sacramēt 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 whō 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 commāded 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 cōmanded 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 gri●e of mind made Aaron both vnwilling to eate lesse apt to co●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 cōsecrated high Priest yet not alwayes for Moyses was stil superior chap. 12. 14. 16. 17. c. :: If in dede this vncleānes were a sinne it should be clensed by contritiō and neither necessarily remaine til night nor thē 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 ● Aug. li. 2. quest Euangel c. 4● :: 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 l● 1. ca. 19. et 20. cont aduersar ●eg et prophet * of vvel or riuer not of a cesterne poole or marr●●● :: If natural infirmities brought vncleānes much more lasciuiousnes of the mind Theod. q. 15. 20. in Leuit. :: To make offer and sacrifice an hoste●is al one :: S. Hierom. ●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 ● 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 expiatiō 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. ● 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 remissiō of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. 〈◊〉 ●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 sīne S. Aug. q. 58. :: By afflicting of the soule● here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbād 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 whō 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 cōmanded 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 sentenc● of death ● 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 ●●● ● ● 〈◊〉 Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deutero● 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 thē 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 s●ould :: By this we are instructed to fight aga●st in●ideles but not without special cause against christians signified by the childrē 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. 〈◊〉 ● 12. The second part A repetition explication of the law :: To kepe Gods cōmandments 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 Traditiōs are conteined in the Scriptures Brentius Kēnisius 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 ●vor●e :: The title of mediator lawfully ascribed to Gods lieu●enant in ●●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 cōditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without ●●cate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Sol●●us in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakīg as wel to helpe the vnderstanding as to moue affectiō 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
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 Ionatha● high priest but he being so before the ●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 si●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 ●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 ●opa●chi● that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful enco●●●●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 thē 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 ●●a ch 14.