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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.
STC 2207; ESTC S101944
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 â And he appoynted the Priestes in their offices and exhorted them that they would minister in the house of our Lord. â 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 â 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 â And minister ye in the Sanctuarie by families and Leuitical companies â 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 â 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 â 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 â 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 â And the ministerie was prepared and the Priestes stood in their office the Leuites also in companies according to the kinges commandement â And the Phase was immolated and Priestes sprinkled the blood with their hand and the Leuites drew of the skinnes of the holocaustes â 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 â And they rosted the Phase vpon fyre according to that which is writen in the law but the pacifique hostes they bâvled in caudrons and kettles and pottes and in hast they distributed it to al the people â 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 â 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 â 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 â And the children of Israel that were found there made the Phase at that time and the solemnitie of Azymes seuen daies â 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 â In the eightenth yeare of the kingdom of Iosias was this Phase celebrated â 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 â 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 â 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 â And there being wounded of the Archers he sayd to his seruantes Carie me out of the battel because I am sore wounded â 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 â 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 â But the rest of the wordes des of Iosias of his mercies which are commanded by the law of our Lord â 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 â Taree and twentie yeares old was Ioachaz when he began to reigne and he reigned three monethes in Ierusalem â 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 â 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 â 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 â Agaynst him came vp Nabuchodonosor the king of the Chaldees and brought him bound in chaynes into Babylon â 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 sinneâ 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 Å¿ Leaue of thy cogitation of punishing to which purpose first take away myn iniquities âoâ 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 âânâes 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 âe 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 theâ 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 ââââgs and iniuries promising to praise Gods iustice in offering and geuing grace accordâââ ãâ¦ã promise to sinners that they may repent b Thou â God first sâârring me vp opening my lippes which of my selfe I can not do then my tongue and ãâ¦ã 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 âcaââes 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 CoÌcupiscence remaineth after original sinne Spiritual sacrifice prefeâred 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 âaâkes 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 iâ 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 Ã´ 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 serpeÌt 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. ââst 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 â And againe she brought forth his brother Abel And Abel was a shepehard Cain a husbandman â And it befel after manie dayes that Cain â offred of the fruites of the earth giftes to our Lord. â Abel also offred of the first begotten of his flocke and of their fat and our Lord â had respect to Abel to his giftes â But to Cain and to his giftes he had not respect Cain was exceeding angrie and his countenance abated â And our Lord said to him Why art thou angrie and why is thy countinance fallen â If thou doe wel â 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 â vnder thee and thou shalt haue dominion ouer it â 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 â And our Lord said to Cain Where is Abel thy brother Who answered I know not am I my brothers keper â And he said to him What hast thou done the voice of thy brothers bloud crieth to me out of the earth â Now therfore cursed shalt thou be vpon the earth which hath opened her mouth receiued the bloud of thy brother at thy hand â When thou shalt til it it shal not yeld to thee her fruite a roag and vagabound shalt thou be vpon the earth â And Cain said to our Lord Myne iniquitie is greater then that I may deserue pardon â 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 â 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 â And â Cain went forth from the face of our Lord and dwelt as a fugitiue on the earth at the east side of Eden â 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 â Moreouer Enoch be gat Irad and Irad begat Mauiael and Mauiael begat Mathusael and Mathusael begat Lamech â Who tooke two wiues the name of the one was Ada and the name of the other Sella â And Ada brought forth Iabel who was the father of them that dwel in tents and of heardsmen â And his brothers name was Iubal he was the father of them that sing on harpe organes â Sella also brought forth Tubalcain who was a hammerer worker in al worke of brasse iron And the sister of Tubalcain was Noema â 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 maÌ to the wounding of my selfe and a stripeling to mine owne drie blowe brewsing â Seuenfould vengeance shal be taken of Cain but of Lamech seuentie times seuen fould â 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 â 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 liâe before them either of great humâlitiâ saith S. Augustin or of pestiferous âlatterie 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 â The right shoulder also of the pacifique hostes shal fal for first fruites of the priest â He of the sonnes of Aaron that offereth the bloud and the fatte him selfe shal haue the right shoulder also for his portion â 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 â 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 â and the thinges that our Lord commanded to be geuen them of the children of Israel by a perpetual religion in their generations â This is the lawe of holocauste and of the sacrifice for sinne and for an offence and for consecration and the victimes of pacifiques â 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 â Take Aaron with his sonnes their vestimentes and the oyle of vnction a calfe for sinne two Rammes a basket with azymes â and thou shalt gather al the assemblie to the dore of the tabernacle â And Moyses did as our Lord had commaunded And al the multitude being gathered before the dore of the tabernacle â he said This is the word that our Lord hath commanded to be done â And immediatly he â offered Aaron his sonnes and when he had washed them â â 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 â which he straitening with the girdle fitted it to the Rationale wherin was Doctrine and Veritie â 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 â He â tooke also the oyle of vnction wherwith he anoynted the tabernacle with al the furniture therof â 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 â The which pouring vpon Aarons head he anoynted and consecrated him â 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 â He â offered also the calfe for sinne and when Aaron and his sonnes had put their handes vpon the head therof â 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 â 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 â the calfe with the skinne and the flesh and the dung he burnt without the campe as our Lord had commanded â He offered also a ramme for an holocaust vpon the head wherof when Aaron and his sonnes had put their handes â he did immolate it and poured the bloud therof in the circuite of the altar â And cutting the ramme it selfe into peeces the head therof and the ioyntes and the fatte he burnt with fire â 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 â He offered also the second ramme for the consecration of priests and Aaron and his sonnes did putte their handes vpon the head therof â 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 â 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 â 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 â 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 â deliuering al to Aaron and to his sonnes Who hauing lifted them vp before our Lord â 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. â And he tooke of the ramme of consecration the brest for his portion eleuating it before our Lord as our Lord had commanded him â 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 â 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 â and whatsoeuer shal be left of the flesh and the loaues fire shal consume â 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 â as at this present it hath bene done that the rite of the sacrifice might be accomplished â Day night shal you tarie in the tabernacle obseruing the watches of our Lord lest you die for so it hath bene commanded me â 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 â 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 â But if thou wilt betray vs and vtter this talke abroade we shal be quitte from this oath wherwith thou hast adiured vs. â And she answered As you haue spoken so be it done and dismissing them to goe she hong the purple corde in the window â But they walking came to the mountaines and âaried there three dayes til they returned that pursewed them for seeking euerie way they found them not â 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 â 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 â Which being passed the herauldes went through the middes of the campe â 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 â 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 â And Iosue said to the people Be sanctified for to morrow our Lord wil doe among you merueilous thinges â 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 â 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 â And doe thou â 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 â And Iosue said to the children of Israel Come hither and heare the word of our Lord your God â 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 â Behold the arke of the couenant of the Lord of al the earth shal goe before you into Iordan â Prepare twelue men of the tribes of Israel one of euerie tribe â 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 â 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 â 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 â 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 â 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 CircuÌcision 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 Ioâue 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 mâdde 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 coÌmandementes 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 â 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 â And when Dauids seruantes were come they spoke to Nabal al these wordes in Dauids name and so held their peace â 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 â 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 â Therefore the seruantes of Dauid returned by their way and returning came and told him al the wordes that he had said â 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 â 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 â 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 â 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 â 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 â 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 â and said to her seruantes Goe before me loe I wil folow you at your backe but she told not her husband Nabal â 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 â 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 â 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 â 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 â 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 â 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 â 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 â Wherefore receiue this benediction which thy handmaide hath brought to thee my lord and geue to thy seruantes that folow thee my lord â 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 â 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 â 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 â 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 â 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 â and blessed be thou which hast stayed me to day that I might not goe to blood and reuenge me with myn owne hand â 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 â 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 â 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 â 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 â And when ten dayes had passed our Lord stroke Nabal and he died â 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 â 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 â 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 â 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 â Yea and Achinoam also did Dauid take of Iezrahel and both were his wiues â 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 â Who is proued therin perfect shal haue eternal glorie He that could transgressâe and hath not transgressed and doe euils and hath not done â therfore are his good thinges stablished in our Lord al the church of saintes shal declare his almes â Art thou set at a great table open not thy iawe therevpon first â Say not this There be manie thinges which are vpon