therfore tooke away al abominations of al the countries of the children of Israel and made al that were left in Israel to serue our Lord their God Al his daies they reuolted not from our Lord the God of their fathers CHAP. XXXV Iosias celebrateth a most Solemne Pasch 20. Is slaine by the king of Aegypt al Iudalamenting him 25. most specially Ieremias AND Iosias made in Ierusalem a Phase to our Lord which was immolated the fourtenth day of the first moneth †And he appoynted the Priestes in their offices and exhorted them that they would minister in the house of our Lord. †To the Leuites also at whose instruction al Israel was sanctified to our Lord he spake Put the Arke in the Sanctuarie of the temple which Salomon built the sonne of Dauid the king of Israel for you shal carie it no more but now minister to our Lord your God and to his people Israel †And prepare your selues by your houses and kinredes in the diuisions of euerie one as Dauid the king of Israel commanded and Salomon his sonne described †And minister ye in the Sanctuarie by families and Leuitical companies †and being sanctified immolate the Phase prepare also your brethren that they may doe according to the wordes which our Lord spake in the hand of Moyses †Moreouer Iosias gaue to al the people that was found there in the solemnitie of the Phase lambes and kiddes of the flockes and of the rest of the cattel thirtie thousand of oxen also three thousand al these thinges of the kinges substance †His dukes also voluntarily offered that which they vowed as wel to the people as to the Priestes and the Leuites Moreouer Helcias and Zacharias and Iahiel princes of the house of our Lord gaue to the Priestes to make the Phase cattel one with an other two thousand six hundred and oxen three hundred †And Chonenias and Semeias also Nathanael his brethren moreouer Hasabias and Iehiel and Iozabad princes of the Leuites gaue to the rest of the Leuites to celebrate the Phase fiue thousand sheepe and oxen fiue hundred †And the ministerie was prepared and the Priestes stood in their office the Leuites also in companies according to the kinges commandement †And the Phase was immolated and Priestes sprinkled the blood with their hand and the Leuites drew of the skinnes of the holocaustes †and they seperated them to geue them by the houses and families of euerie one and to be offered to our Lord as it is writen in the Booke of Moyses of oxen also they did in like maner †And they rosted the Phase vpon fyre according to that which is writen in the law but the pacifique hostes they bâ—vled in caudrons and kettles and pottes and in hast they distributed it to al the people †And for themselues and for the Priestes they prepared afterward for in oblation of holocaustes and of fatte the Priestes were occupied vntil night wherfore the Leuites prepared for themselues and for the Priestes the children of Aaron last †Moreouer the singing men the children of Asaph stood in their order according to the precept of Dauid and Asaph and Heman and Idithun the prophetes of the king and the porters watched at euerie gate so that they departed not a moment from the ministerie for the which cause also their brethren the Leuites prepared meates for them †Therfore al the seruice of our Lord was ritely accomplished that day so that they made the Phase and offered holocaustes vpon the altar of our Lord according to the precept of king Iosias †And the children of Israel that were found there made the Phase at that time and the solemnitie of Azymes seuen daies †There was not a Phase like to this in Israel from the daies of Samuel the prophete neither did anie of al the kinges of Israel make a Phase as Iosias to the Priestes and the Leuites and to al Iuda and Israel that was found and to the inhabitantes of Ierusalem †In the eightenth yeare of the kingdom of Iosias was this Phase celebrated †After that Iosias had repayred the temple came vp Nechao the king of Aegypt to fight in Charcamis beside Euphrates and Iosias went forth to meete him †But he sending messengers vnto him sayd What haue I to doe with thee king of Iuda I come not agaynst thee this day but I fight agaynst an other house to the which God hath commanded me to goe in hast leaue to doe agaynst God who is with me lest he kil thee †Iosias would not returne but prepared battel agaynst him neither did he agree to the wordes of Nechao from the mouth of God but went forward to fight in the fielde of Mageddo †And there being wounded of the Archers he sayd to his seruantes Carie me out of the battel because I am sore wounded †Who remoued him from one chariote into an other chariote that folowed him after the maner of kinges and they caried him away into Ierusalem he died and was buried in the monument of his fathers and al Iuda and Ierusalem mourned for him †Ieremie most of al whose lamentations al the singing men and singing wemen repeate vntil this present day vpon Iosias and it is growen as it were a law in Israel Behold it is sayd to be writen in the lamentations †But the rest of the wordes des of Iosias of his mercies which are commanded by the law of our Lord †his workes also the first and the last are writen in the Booke of the kinges of Iuda and Israel CHAP. XXXVI Ioachaz reigneth three monethes 4. His brother Eliakim named loakim eleuen yeares 9. his sonne Ioachin three monethes 11. his vncle Sedecias eleuen yeares 14. Most Priestes and people contemning the admonitions of Prophetes 17. manie are slaine by the Chaldees the Temple and Ierusalem spo led and burnt 20. The sayd kinges successiuely and people are caryed captiue into Babylon 22. After seuentie yeares Cyrus king of Persia releaseth the captiuitie and geueth leaue to reedifie the Temple THE people therfore of the land tooke Ioachaz the sonne of Iosias and made him king for his father in Ierusalem †Taree and twentie yeares old was Ioachaz when he began to reigne and he reigned three monethes in Ierusalem †And the king of Aegypt when he came into Ierusalem deposed him and condemned the land in an hundred talentes of siluer and a talent of gold †And he made Eliakim his brother king for him ouer Iuda and Ierusalem and he turned his name Ioakim but he tooke Ioachaz himself with him and caried him away into Aegypt †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem and he did euil before our Lord his God †Agaynst him came vp Nabuchodonosor the king of the Chaldees and brought him bound in chaynes into Babylon †Whither he transported also the vessels of
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
defendeth his owne iust â—â—â—â—cencie and that worldlie calamities and prosperitie happen indifferently to good and had in this lifâ— and that the truâ—r ward of the iust and punishment of the wicked is to be expected in the other world At last God with due reprehension of Iob for some imperfections sharply rebuketh the errors and insolencie of his aduerse freindeâ— geueth sentence on Iobs side pardoneth â—â—â—m at his intercession and restoreth al thinges to him duble to that he had before Bâ—â—iâ—eâ— the literal sense Iob in al his actions sufferinges and whole life was a special figure of Christ shewing sayth S. Gregorie by those thinges which he did and susteyned what our Redemer should do and suffer yea more particularly thâ—n most part of the Patriarches which S. Ierome epist ad Paulin. also admireth and testifieth saying what mysteries of Christ doth not this booke comprehend Euerie word is ful of sense Moreouer this historie is replenished with moral documents how to embrace vertue and eschew vice proposing the life of a right godlie man neither insolent in prosperitie not desparing in aduersitie alwayes resolute in Gods seruice as wel in his prosperous kingdom as in the miserable dunghil Here also we haue the true maner of arguing according to the rules of Logike with detection of sophistrie Iob prouing and disprouing assertions by proposition assumption and conclusion as S. Ierom obserueth with profound knovvlege of natural thinges and causes as appeareth in very manie places Al which varietie and abundance of matter comprised in smal rowme make manie thinges hard and obscure yet are the same so tempered with other thinges plaine and easie that here is verified S. Augustins obâ—â—ruation li. 2. c. 6. doct Christ certaine places of holie Scriptures serue as delectable meate to them that hunger and thirst diuine knowlege and the obscure take away tediousnes from them that loath vsual plaine doctrin It is most probable that Iob himself inspired by the Holie Ghost by whose grace he excelled al in right simplicitie c. 1. writte his owne historie the most part in verse only the two first chapters and the last in prose in the Arabian tongue which Moyses translated into Hebrew for the consolation of the Israelites afflicted in Aegypt And it may be diuided into three general partes First the change of Iobs state from prosperitie into affliction with his lamentation for the same are recorded in the three first chapters In foure and thirtie chapters folowing are sundrie disputations conflictes and discourses betwen him and his freindes touching the cause of his so vehement affliction In the fiue last chapters God discusseth the quarel geueth sentence for Iob against his aduersaries pardonteh them and rewardeth him THE BOOKE OF IOB CHAP. I. Holie Iob offereth sacrifice for euerie one of his children 6. whose good estate Satan enuying by Gods permission spoyle hâ—â—m of al his goodes and children 20. for which he being pensiue offendeth not but thanketh God for al. THERE was a man in the Land of Hus named Iob that man was “ simple right and fearing God and departing from euil †And there were borne to him seuen sonnes and three daughters †And his possession was seuen thousand sheepe and three thousand camels also fiue hundred yoke of oxen and fiue hundred she asses and a familie exceding great and that man was great among al them of the East †And his sonnes went and made a feast by houses euerie one in his day And sending they called their three sisters to eate and drinke with them †And when the dayes of feasting had passed about in course Iob sent to them and sanctified them and rising vp early “ offered holocaustes for euerie one For he sayd Lest perhaps my sonnes haue sinned and haue blessed God in their hartes So did Iob al the dayes †But on a certaine day when the sonnes of God were come to assist before our Lord Satan also was present amongst them †To whom our Lord sayd From whence comest thou Who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to him Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil †To whom Satan answering said Why doth Iob feare God in vayne †hast not thou fensed him and his house and al his substance round about blessed the workes of his handes and his possession hath increased on the earth †But stretch forth thy hand a little and touch al thinges that he possesseth vnlesse he blessethee in the face †Our Lord therfore sayd to Satan behold al things that he hath are in thy hand onlie vpon him extend not thy hand And Satan went forth from the face of our Lord. †And when vpon a certeine day his sonnes and daughters did eate and drinke wyne in the house of their eldest brother †there came a messenger to Iob which sayd The oxen plowghed and the she asses fed beside them †and the Sabeians came in violently haue taken al things and haue stroken the seruantes with the sword and I onlie haue escaped to tel thee †And when he yet spake an other came and sayd The fire of God fel from heauen and striking the sheepe and the seruantes hath consumed them and I only haue escaped to tel thee †But whiles he also was yet speaking there came an other and said The Chaldees made three â—roupes and haue inuaded the camels and taken them moreouer the seruantes also they haue strooken with the sword and I alone am fled to tel thee †He yet spake and behold an other came in and said Thy sonnes and daughters eating and drinking wine in the house of their eldest brother †sodenly a vehement winde came violently from the countrie of the desert and shooke the foure corners of the house which falling oppressed thy children and they are dead and I alone haue escaped to tel thee †Then Iob rose vp and rent his garmentes and with powled head falling on the ground adored †and said Naked came I out of my mothers wombe and naked shal I returne thither Our Lord gaue and our Lord hath taken away as it hath pleased our Lord so is it done the name of our Lord be blessed †In al these thinges Iob sinned not with his lippes neither spake he anie foolish thing against God ANNOTATIONS CHAP. I. 1. Simple right and fearing God Moyses Samuel Esdras other Prophetes writ ther owne actes among others also their owne prayses speaking of themselues in the third person so did holie Iob humbly truly and simply without vayne glorie or arrogancie as S. Gregorie noteth saying Blessed Iob inspired with the Holie Ghost might wel write his owne actes which were the giftes of supernal inspiration God being the
his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in â—erarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâ—e Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
proued them for tenne dayes †And after tenne daies their faces appeared better more corpulent then al the children that did eate of the kings meate †Moreouer Malasar tooke away the meates and the wine of their drinke and he gaue them pulse †And to these children God gaue knowlege and discipline in euerie booke and wisedom but to Daniel the vnderstanding of al visions and dreames †The dayes therfore being accomplished after which the king had sayd that they should be brought in the gouernour of the eunuches brought them in the sight of Nabuchodonosor †And when the king had spoken to them there were not fond such of them al as Daniel Ananias Misael and Azarias and they stood in the kings sight †And euerie word of wisedom and vnderstanding that the king demanded of them he found in them more by ten fold aboue al the southsayers magicians that were in al his kingdom †And Daniel was euen to the first yeare of Cyrus the king CHAP. II. Nabuchodonosor dreameth and forgeteth his dreame 4. which the magicians not able to tel 12. are adiudged to dye 14. But Daniel praying with his three felowes by reuelation 24. telleth 36. and interpreteth the dreame 46. the king adoreth him confessing his God to be the onlie true God and aduanceth him his felowes IN the second yeare of the kingdom of Nabuchodonosor Nabuchodonosor saw a dreame and his spirit was terrified and his dreame was fled from him †But the king commanded that the south sayers should be called together and the magicians and the sorcerers and the Chaldees to declare vnto the king his dreames who when they were come stood before the king †And the king sayd to them I saw a dreame being confounded in minde I know not what I saw †And the Chaldees answered the king in Syriach King for euer liue tel the dreame to thy seruants and we wil declare the interpretation therof †And the king answering sayd to the Chaldees The word is departed from me vnles you tel me the dreame and the coniecture therof you shal perish and your houses shal be confiscate †But if you tel the dreame the coniecture therof you shal receiue of me rewards gifts and much honour the dreame therfore and the interpretation therof tel you me †They answered the second time sayd Let the king tel his seruants the dreame we wil declare the interpretation therof †The king answered sayd Surely I know that you redeme time knowing that the word is departed from me †If therfore you shew me not the dreame there is one sentence of you that you haue also framed a guilful interpretation and ful of deceite to speake vnto me til the time passe away Tel me therfore the dreame that I may know that you speake a true interpretation also therof †The Chaldees therfore answering before the king sayd There is no man vpon the earth that can accomplish thy word ô king yea neither anie king great and mighty demandeth such a word of anie southsayer magician and Chaldee †For the word that thou askest ô king is weightie neither shal there be found any that can shew it in sight of the king except the goddes whose conuersation is not with men †Which thing being heard the king in furie and in great wrath commanded that al the wisemen of Babylon should perish †And the sentence being gone forth wisemen were slaine Daniel and his felowes were sougth for to perish †Then Daniel inquired concerning the law and the sentence of Arioch the prince of the kings warfar who was gone forth to kil the wisemen of Babylon †And he asked him that had receiued the powre of the king for what cause so cruel a sentence was gone forth from the face of the king When Arioch therfore had shewed the matter to Daniel †Daniel going in desired the king that he would geue him a time to tel the solution to the king †And he went into his house and he told the matter vnto Ananias Misael Azarias his felowes †that they should aske mercie at the face of the God of heauen vpon this sacrament Daniel and his felowes might not perish with the rest of the wisemen of Babylon †Then was the mysterie reueled to Daniel by a vision in the night and Daniel blessed the God of heauen †and speaking sayd The name of our Lord be blessed from euerlasting for euer more because wisedom and strength are his †And he changeth times and ages transporteth kingdoms establisheth them geueth wisedom to the wise and knowlege to them that vnderstand discipline †he reueleth profound hidden thinges and knoweth the thinges that are done in darkenes and light is with him †To thee ô God of our fathers I confesse and I prayse thee because thou hast geuen me wisedom strength and now thou hast shewed me the thinges that we desired of thee because the kings word thou hast opened to vs. †After these thinges Daniel being entered in to Arioch whom the king had appoynted to destroy the wisemen of Babylon spake thus vnto him Destroy not the wisemen of Babylon bring me in before the presence of the king I wil tel the solution to the king †Then Arioch in hast brought in Daniel to the king and said to him I haue found a man of the children of the transmigration of Iuda that can tel the solution to the king †The king answered and said to Daniel whose name was Baltassar Thinkest thou in very dede thou canst tel me the dreame that I saw and the interpretation therof †And Daniel answering before the king sayd The mysterie that the king demandeth the wisemen the Magicians and the southsayers and the inchanters can not declare vnto the king †But there is a God in heauen that reueleth mysteries who hath shewed vnto thee king Nabuchodonosor what thinges are to come in the later times Thy dreame and the visions of thy head in thy bed are these †Thou ô king beganst to thinke in thy bed what should be hereafter and he that reueleth mysteries shewed thee what thinges are to come †To me also not in the wisedom that is in me more then in al men aliue is this sacrament reueled but that the interpretation might be made manifest to the king and thou mightest know the cogitations of thy minde †Thou ô king didst see and behold as it were one great statua that statua great and high of stature stood ouer against thee and the sight therof was terrible †The head of this statua was of the best gold but the breast and the armes of siluer moreouer the bellie and the thighes of brasse †and the legges of yron of the feete a certaine part was of yron and a certaine of earth †Thou sawest so til a stone was cut out
Leuiticum Mystically it signified that the fire of charitie being first kindled in mans hart by Gods grace must be continually nourished and kept burning from which al other good workes are deriued By slesh of penance is vnder stood fasting watchig hair-cloth teares prayers aâ—mes which whosoeuer duly toucheth shal be sanctified He sychâ—us Hierosol li. 2. in Leuit. c. 6. :: This text sheweth there is difference in the nature of a fault committed commonly called sinne of dutie omitted here called offence in latin peccatuÌ„ and delictum Yet both are alike offencife to God in matter of equal importance As appeareth for that the same sacrifice was offered for both S. Aâ—â— q. 20. in Leuit. :: Geuen or presented to our Lord not offered vpon the Altar for no leauen could be offered in sacrifice cap. 2. v. 15 The second part Of consecrating Priests and their vestmeÌ„ts with punishment of some that transgressed :: VVashing signified puritie required in Priests :: Precious vestiments their dignitie and holie oile their authoritie :: VVhen the high Priest at anie time put the Ephod to the Rationale God gaue answers to his demandes in matters of doctrine and veritie which king Dauid willed Abiathar to doe 1. Reg. 23. v. 9. Neuer could anie woman weue doctrin veritie but diuine vvisdom did make such garmeÌ„ts S. Cyril lib. 6. in Leuit. :: As wel by the function of coÌ„secrating Priests as of offering Sacrifice it appeareth that Moyses was a Priest Yea the chiefe and hieghest Priest saith S. Augustin for his more excellent ministerie and extraordinarie calling Aaron was hiegh priest for his Pontifical inuesture and ordinarie vocation which should continew in his successors q. 23. in Leuit. Particular calling and consecration necessarie to priestlie offices authoritie in spiritual causes Heb. 5. Psal 109. Ordering of Priestes was a Sacrament in the law of Moyses SeueÌ„ precious vestments for the high Priest signifiing 1. Puritie 2 Discretion 3. Good works of edification S. Hierom Epist ad Fabiol 4. Toleration of others infirmities 5. Knowledge and sinceritie 6. IntentioÌ„ directed to God 7. Contemplation of God his workes Other Priestes had also three ornamentes Aaron annointed high Priest His sonnes also consecrated Al three kindes of sacrifice offered at the consecration of Priests Num. â— Priestood and Law changed together The SacrameÌ„t of holie Orders prefigured and the new Law Heb. 7. :: The people before worshipped a calfe for God Exod 32. Now therfore they offer a calfe in sacrifice to God for their sinne and to kepe them from idolatrie S. Hieron in Hierem 7. :: God appeared in his worke by sending fire to burne the sacrifice without mans industrie v. 24. :: This did signifie that Christ in whoÌ„ al nations are blessed should be stretched on the Crosse where he redemed vs in memorie wher of we now make the signe of the Crosse :: The Priests were commaÌ„ded to nourish and kepe this fire petpetually that it should not be extinguished cha 6. v. 12. :: Such as receiued more at Gods hand are more seuerly punished if they transgresse S. Aug. q. 21. in Leuit. By this also al are warned to be content with the doctrine of the Holie Ghost to abhorre heresies the fautors wherof adde falsehood to Gods word preferre their owne wicked inuentions be fore the true sense of holie Scripture Theod. q 9. in Leuit. :: Abstinence from wine coÌ„manded to Priests when they serued in the tabernacle not at other times for they serued at certaine times by turnes Theod. q. 10 in Leuit. As for drunkennes it is forbid to al men and at al times :: Natural griâ—e of mind made Aaron both vnwilling to eate lesse apt to coâ—plete al the ceremonies so without sinne he omitted that pertained to his commoditie offering it to God The third part Of things cleane and vncleane with the maner of purifying other precepts moral iudicial :: Hitherto God reueled his Law to Moyses onlie and by him to the people Now also to Aaron after he was coÌ„secrated high Priest yet not alwayes for Moyses was stil superior chap. 12. 14. 16. 17. c. :: If in dede this vncleaÌ„nes were a sinne it should be clensed by contritioÌ„ and neither necessarily remaine til night nor theÌ„ be taken away without other meanes Gen. 7. 〈◊〉 8. Some things connted vncleane in the law of nature of Moyses Three causes of this obseruance 1. For instruction 2. For exercise of obedience 1. Tim. 4. Rom. 5. 2. Mach. 6. 7. 3. For signification The things holden for cleane signified vertues The vncleane signified vices Christians are not bound to the obseruances of the old law but to that which they signified The second third Lessons on Candlemas day :: The most pure virgin mother was not subiect to this law For she conceiued not by the seede of man yet obserued the custome of other wemen Luc. 2. as Christ also would be baptized by S. Iohn Baptist Mat. 3. to geue example of humilitie S. Cyril li. 8. in Leuit S Bernard Ser. 3. de Purific :: It pertained to the Priests to discerne of leprosie in figure of Priestes authoritie to bind and loose sinnes in the new Testament S. Chrysost li. 3. de Sacerdotio :: Leprosie making spottes in the skinne of an other colour signifieth heresie that mixeth falshood with truth â— Aug. li. 2. quest Euangel c. 4â— :: Sometimes that semeth leprosie or herelie which is not wherof the priest is to iudge Deut. 17. :: This gift sacrifice were commanded saith S. Augustin because the Sacrifice of Christs bodie was not yet ordained which now serueth for al other sacrifices lâ— 1. ca. 19. et 20. cont aduersar â—eg et prophet * of vvel or riuer not of a cesterne poole or marrâ—â—â— :: If natural infirmities brought vncleaÌ„nes much more lasciuiousnes of the mind Theod. q. 15. 20. in Leuit. :: To make offer and sacrifice an hosteâ—is al one :: S. Hierom. â—s cap. 5 ad 〈…〉 at vnderstandeth this place of the abominable sines that may not be named :: Only once in the yeare the high priest and no other entred into Sancl◠〈…〉 v. 34. signifying that heauen was not open to anie Sainct before Christs passion Heb. 9. v. 8. :: Praying that al their sinnes may be remitted :: Sinnes do so defile the soule that the very holiest of al places is accounnted as contaminate therby Theodo â— 22. in Leuit. 〈◊〉 sine :: God so remitteth sinnes to those that are truly peninitent as that which is caried into a wildernes and neuer returneth :: Besides particular sacrifices for euerie oues sinnes once in the yeare was instituted a general expiatioÌ„ of al. :: If anie killed for sacrifice he must offer it at the dore of the tabernacle that a priest might offer it on the Altar for no other man nor place was allowed without special dispensation of God And so Samuel offered sacrifice in an
promised land S. Hierom. de Mans 42. to 3. :: They were retained in the ayre til the earth broken vnder them was closed againe :: Amram maried his aunt which sheweth that the second degree in consanguinitie is not forbid by the law of nature though it was after prohibited by a positiue law Leuit 18. :: For the general murmuring wherof al the people were guiltie cha 14. â— 29. :: Temporal Princes are also pastors or shepheards of the people but this made not Iosue supreme in spiritual causes For it is clere in the next lines that he had but part of Moyses his glorie or office and that was to be temporal prince Eleazar being chief in causes spiritual before vvhom and the multitude he was ordained Duke but Eleazar consulted God for him and directed his principal actions called here his going out and going in :: Varietie of Sacrifices for diuers times :: Euerie day twise 1. 2. :: On the Sabbath day 3. :: The Neomenia or new moone :: Pasch or Phase 4. 5. :: Pentecost 6. :: Feast of Trumpets 7. :: Feast of Expiation :: For remissioÌ„ of sinnes the penitents did cooperate by penal workes of fasting and abstinence from euen vntil euen Leuit. 23. 〈◊〉 â—2 S. Aug. q. 57. in Num. Theod. q. 32. in Leuit. :: Feast of Tabernacles 8. 9. :: Feast of Assemblie and Collection :: He that voweth abstinence from a thing lawful maketh it vnlawful to him selfe by his vow S. Aug. q. 56. in Num. :: In this case God wil not impute it to her for a siÌ„ne S. Aug. q. 58. :: By afflicting of the souleâ— here vnderstood restraining sensual delectation S. Aug. q. 57. in Num. :: The husbaÌ„d reuoking his consent once geuen by word or by silence to his wiues vow sinned but the wife was bound to obey him and so was excused Vowes of things not commanded S. Aug q. 57. in Num. :: VVith whoÌ„ he sinned with them he was also iustly punished :: These wemen bringing imagies of Beelphogot caused the Israelites to offer sacrifice to him before they should committe fornication with them :: In more detestation of the parents sinne God coÌ„manded to kil these children so they were preuented from committing the like crimes But ordinarily wemen children ought not to be slaine after the victorie Deut. 20. v. 14. :: A right figure of those that would possesse heauen without labour or danger But none shal be crovvned vnles he striue lavvfully 2. Tim. 2. :: These remonings and camping places signifie by what degrees christians leauing sinnes and folowing Christ our guide may come to perfect pietie S. Hierom. de mans 42. ad Fahiol :: Danger to those that destroy not infidelitie and al enormious sinnes which dwelt in their soules before their conuersion Two handes which worke saluation :: Otherwise called the dead sea where Sodom and Gomort had stood :: A mountaine so called of the multitude of scorpions which were in it :: Mediterraneal sea called great in respect of the lakes in the holie Land :: Mount of Libanus :: Yet not before sentencâ— of death â— 12. 24. S. Aug. q. 65. in Num. :: Mystically this signified that the way to true life was not open before Christs death Theodor. q. 51. in Num. S. Grig ho. 6. in Ezechielem :: Al were not bound by this law to marie but al that would marrie must contract within their owne tribe Restrant in Mariages also for a temporal cause â—â—◠◠◠〈◊〉 Tradition Christ a King and a Priest This booke is a repetition explication and suplement of the Law S. Aug. q. 49. in Deuteroâ— It presigured the Gospel et princ Leutero Mans vlt. Conteineth fiue partes Chap. 1. 4. 12. 27. 31. 34. The first part A repetition of Gods benefites the peoples ingratitude and punishment :: God so helpeth his seruantes that they also must cooperate S. Aug. q. 1. in Deut. :: Difference of sinnes :: God is also angrie with his good seruantes and punisheth theÌ„ temporally for smal sinnes S. Aug. q. 1. in Iosue :: These were men of very great stature but not equal to the giantes before the sâ—ould :: By this we are instructed to fight agaâ—st inâ—ideles but not without special cause against christians signified by the childreÌ„ of Lot and Esau :: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted therto :: God permitted him for his former sinnes to indurate him selfe See Exod. 7. v. 3. :: Longer sorte of cubites are a foote and 9 inches so this bed was 15. foote and nine inches long and 7. foote brode Vitruuius Agricola :: Esdras adding these wordes and often times the like did not against the law because such additions are agreable and not contrarie to that which was written before :: See Num. 〈◊〉 â— 12. The second part A repetition explication of the law :: To kepe Gods coÌ„mandments is counted by al nations the most excellent wisdome :: Here and in other places it is manifest that the commandments called the Decalogue are iust tenne :: Venial and least sinnes passe not with out temporal punishment :: This was also a Mysterie that the old law signified by Moyses could not bring to heauen the true land of promise but the law of Christ signified by Iosue Theodoret q. 43. in Deut. :: Conuersion of the Iewes in the end of the world As other Scriptures are included in the law so also TraditioÌ„s are conteined in the Scriptures Brentius KeÌ„nisius Caluin The Church commended by Scriptures approueth Traditions :: It is not ynough to beleue only or to know the commandments but necessarie also to fulfil them in â—vorâ—e :: The title of mediator lawfully ascribed to Gods lieuâ—enant in â—â—rth :: Coueting as other mans wife and coueting his goodes differ as much as the exterior actes of adultry and of theft And so these two commandments are as distinct as the former two Images of Idols forbid but not of other things :: Some adoration agreeth to creatures but seruice of Latria to God onlie S. Aug. q 61. in Gen. Not withstanding this commination God ofrentimes differreth punishment expecting the sinners repentance :: Gods promises coÌ„ditional if his people serue him :: God is able to make foode of what he plesse or to sustaine men without â—â—cate :: A serpent lesse then a scorpion making those whom he byteth to die of thirst Solâ—â—us in polyhist cap. de Africa :: Holie Scripture vseth the figure Hyperbola folowing the vulgar maner of speakiÌ„g as wel to helpe the vnderstanding as to moue affectioÌ„ in great and extraordinarie things :: The similitude of a calfe and called it their god Exed 32. :: This Mosera where Aaron died is more commonly called Hor. Num. 20. 33. :: VVhen iust cause requireth an oath it must be made in the name of God not of false goddes :: Raine after seeding and before haruest signifieth Gods grace first stirring
high priest but an vsurper nor that he liued after Iudas vvho vvas slaine a yeare before this time v. 3 18. VVherby and by manie other such errors vve see that Iosephus is rather to be corrected by this booke then to disalovv this booke because it differeth from Iosephus or other like auctors :: Euil counsel hovv soeuer it happeneth to them that folovv it is euer hurtful to them that geue it :: He falsely auovvched that he vvas the sonne of Antiochus Epiphanes for he was in dede of very meane birth Iustinus li. 35. :: It vvas not in the kinges povvre to make Ionathaâ— high priest but he being so before the â—ing from this time did so account him :: This king Demetrius to gette his desired purpose sticked not to vvrite a plainelye for he had heard that the Ievves had refused him and made league vvith his enimie Alexander v 22 23. :: Notwithstanding the great offers of euil disposed men Ionathas and al prudent men considering their former vvicked dedes do not geue credite to glorious vvordes ch 7. v. 11. :: This Ptolomeus Philometor decided a controuersie that the Iewes had the true temple in Ierusalem and that the Samaritanes temple in Garizim vvas schismatical vvhich he iudged because albeit both pleaded antiquitie yet only the Iewes proued by continual succession of high priestes from Aaron and shewed that the other departed from them first in the time of Ieroboam and aftervvardes built that temple in Garizim vvhen some were returned from captiuitie vvherof Iosephus vvriteth li. 13. c. 6. Antiquit Our Sauiour also iudged that the cause of the Ievves vvas better Ioan. 4. v. 22. :: VVhen caluminators see that the innocent is iustified and honored they faile in their hart to procede against him :: Ionathas set his armie in that maner as on euerie side his men stood in front readie to resist the force of the enemie coming towards them al their backes so turned vvithin their ovvne squadron that the enemie could no vvay enter without present resistance and so those of the embushment could only cast dartes but could not breake the aray of Ionathas campe not make anie entrance with out their owne present death :: By this hyperbolical description very frequent in holie scripture is signified that Ptolomeus armie vvas exceding great yea greater then can be easily conceiued therfore is described by excessiue termes :: VVhen pastors endeuour to extirpate siâ—ne out of the mindes of the people those that hate godlines suggest to temporal princes that such spiritual preaching is dangerous to their state :: But zelous men cease not from so necessarie a worke because Gods vvord is not â—yed 2. Tim. 2. :: And vvise kinges vvil most esteme of such men knovving that their fidelitie tovvards God is an assurance that they vvil also be faithful to princes :: The king had before adioyned principal places to Iudea vvhich were called â—opaâ—chiâ— that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful encoâ—â—â—â—ing vvith an hundred twentie thousand infidels killed of them in one day an hundred thousand :: As to vveare purple and to bare a crowne so to drinke in gold cuppes and to vveare a gold cheyne vvas proper to kinges and to vvhom they gaue license :: It is an ancient ceremonie in al uations often mentioned in these bookes to confirme peace by geuing ech other the right hand :: Only tvvo captaines remained and vvith them some souldiars as Iosephus vvriteth about 50 for it is not to be thought that Ionathas vvould haue returned to battel v 72. being but three men in al to beginne a new assault :: Sparta the chief citie of Lacedemonia called also Lacedemon and Theramne :: Spartians otherwise called Lacedemonians by Iosephus and other vvriters descended from Abraham v. 21. and vvere in great league vvith the Ievves :: The Spartianes had written this epistle before Onias vvritte to theÌ„ though it be here placed after :: There remained vvith the Spartiates old vvrites of genealogies as Iosephus supposeth li. 12. c. 5. li. 13. c. 9. :: Morally in Tryphon is noted the practise of the diuel vvho intending to ouerthrovv a king or a kingdom first seeketh to deceiue the pastores and to destroy them especially by error or other sinne For as S. Gregorie teacheth ho. 38. if the pastors life be corrupted his doctrine vvil be contemned :: Simon the fourth general captaine of the Machabees high-priest excelled his bretheren in vvisdome by the restimonie of his father c. 2. v 65. :: He vndertooke by al his endeuour to defend and deliuer his nation from danger and to restore their former libertie :: Simon being vvise choise the lesse euil and lesse danger For if he had not sent that vvas demanded it was very like and almost cettaine that Ionathas should be slaine and it vvould haue bene imputed to Simon that he had not taken iust care of his brothers life vvherby the people vvould haue bene alienated from him and perhaps haue reuolted from him and also from religion S. Tho. in hunc locum :: This vvas not vaine glory but true glorie to kepe memorie of so great vertue therby to stur vp others to imitation He that loueth honour saith S. Augustin li. cont Secundin c. 17. imitateth God But humble soules desire houour in God proud men vvil be honoured more then God or vvithout God O hovv manie Epitaphes are of vvicked men nothing els but perpetual monuments of their ambition vanitie iniustice crucltie other vices but those that are of true vertues are to Gods more honour the auctor of al vertues * a precious chaine :: By hovv much more that mercie is admixed vvith iustice so that iustice be not destroyed and that religion be aduanced the better it pleaseth God and edifieth the vvel disposed :: This Iohn Hyreanus defended the countrie against inuaders ch 16. :: Simon had novv gouerned the people two yeares beginning with great difficulties but hence forth enioyed peace til Antiochus Sedetes brake the league inuaded Iurie ch 15. v. 27. 39. :: He reduced manie Ievves from captiuitie :: Sparta being the chief citie of Lacedemonia had manie cities subiect depending as vpon their Metropolitane :: Vvhen peace was estabished in al Iurie and friendshippe confirmed vvith the Romanes Lacedemonians the vvhole nation of the Ievves in gratitude tovvards Simon vvho onlie novv remained of Mathathias sonnes confirmed him in the office of high-priest perpetually or for euer v. 41 that is during his life to his progenie v. 49 :: The hieghpriesthood continevved in this familie of the Machabees vntil Herod tooke it from them selling it for money and then shortly came Christ the faith ful Prophet :: This Antiochus Sedetes sonne of Demetrius Soter vvas brother to Demetrius the second who was now captiue in Per â—â—a ch 14.