which is forbid by the law of nature and the reuenge therof here and in other places seuerly threatned yet it was specially geuen both immediatly after the floud and in the law of Moyses with manie the like to exercise men in obedience And the same was renewed for a time by the Apostles to appease a controuersie in the primitiue Church For that the Iewes conuerted to Christ hauing benne long accustomed to this obseruation could not indure to see it broken by themselues or other Christians and being no great burden for the Gentiles it was decreed that al should kepe it And so peace was made Neuertheles it was abolished when the cause ceassed As S. Augustin declareth against Faustus the Manichee Sach is the authoritie of the Church to decree and againe to disanul an obseruation of a thing of it selfe indifferent 21. Druâ—e Noe sinned not by the common iudgement of ancient Fathers in that he was ouercome with wine because he knew not the force therof hauing drunck only water al his life before But this external rebuke and worldlie disgrace happened to Noe in figure of Christ naked on the Crosse As S. Cyprian Epist 63. ad Coecilium S. Augustin li. 16. de ciuit c. 2. li. 12. contra Faustum Manicheum c. 23. 24 Eucherius Repertus and others vpon this place do teach And likwise that Sem and Iapheth were a figure of the Church consisting of Iewes and Gentiles and Cham of Heretikes and other Infidels that deride the infirmities which our Sauiour sustayned Goe to now yee Manichees saith S. Augustin obiect calumnies to the ancient holie Scriptures doe so yee children of Cham to whom naked flesh semeth vile by which your selues were begotten For neither could yee by anie meanes haue benne called Christians except Christs as he was fortold by the Prophetes had come into the world had drunck that cuppe of his vinyard which could not passe from him had slept in his passion as in drunkennes of folie which is wiser then men and so the infirmitie of mortal flesh which is stronger then men had become naked by the secret counsel of God which infirmitie vnles the WORD OF GOD had taken vpon him the very name Christian wherof yee also glorie had not benne at al in the earth 25. Cursed be Chanaan VVhy Chanaan the sonne is cursed and not his father Cham diuers yeld diuers reasons S. Theodoretus reporteth out of the Hebrew Doctors that Chanaan a boy first saw his grandfathers nakednes and told the same to his father and so they both derided that they should haue couered Chams other sonnes not offending and therfore not his whole progenie but only Chanaan his posteritie were here cursed by Noe. S. Chrisostome supposeth that for so much as God had blessed Noe his three sonnes coming forth of the Arke he could not presume to curse anie of those whom God had blessed therfore cursed Chanaan who in wickednes was like to his father S. Gregorie bringeth this for example of wicked men escaping punishment in this life and are punished in the next and in their posteritie folowing their vices VVhat meaneth it saith he that C ham sinning Chanaan his sonne had sentence of reuenge but that the sinnes of the reprobate prosper here in this life vnreuenged and are punished aftervvards And clere it is that Chanaans most wicked posteritie were subdued in the end and most of them destroied by the children of Israel who were of Sem vnder the conduct of Iosue according to Noes prophetical blessing of Sem and cursing of Chanaan 27. God enlarge This blessing of Iapheth was literaly fulfilled when according to his name which signifieth Latitude or enlargement his plentiful issue possessed most ample countries both in the Continent and Ilandes But mystically it had effect As S. Hierom. S. Augustin Rupertus and others expeund it when the Apostles being Iewes of the race of Sem first builded the Christian Church wherin the most part of that nation refused to dwel contemning Christs Gospel grace and the fulnes of Gentiles entred in and were made inheriters Finally Chanaan is seruant to both Sem and Iapheth in that Heretikes being vnder the Iurisdiction of the Church geathered of Iewes and Gentiles serue to stur vp Catholiques diligence to more exact knowledge of al truth and their patience to more merite and glorie CHAP. X. The genealogie of Noes children by whom the World was increased againe after the floud THESE are the generations of the sonnes of Noe Sem Cham and Iapheth and children were borne to them after the floud †The children of Iapheth Gomer and Magog and Madai and Iauan and Thubal and Mosoch and Thiras †Moreouer the children of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis the Cetims and the Dodanims †Of these were diuided the Iles of Nations in their countries ech one according to his tongue and their families in their nations †And the sonnes of Cham Chus and Mesraim and Phut and Chanaan †And the sonnes of Chus Saba and Heuila Sabatha and Regma Sabathaca The sonnes of Regma Saba and Dadan †Moreouer Chus begat “ Nemrod he began to be mightie in the earth †and he was a valiaunt hunter before our Lord. Therof rose a prouerbe As it were Nemrod the valiaunt hunter before our Lord. †And the beginning of his kingdome was Babylon and Arach and Achad and Chalanne in the land of Sennaar †Out of that land came forth “ Assur and builded Niniue and the streets of the citie and Chale †Resen also betwen Niniue and Chale this is the great citie †But Mesraim also begat the Ludims the Anamims the Laabims the Nephthuims †and the Phetrusims and the Casluims of whom came forth the Philistims the Caphtorims †And Canaan begat Sidon his first begotten Hethaeus †and Iebusaeus and Amorrhaeus and Gergesaeus †Heuaeus and Aracaeus Sinaeus ' †and Aradius Samaraeus and Hamathaeus and afterwardes were spred the people of the Chananits †And the limitts of Chanaan were from Sidon as we come to Gerara euen to Gaza vntil thou enter to Sodoma Gomorrha and Adama Seboim euen to Lesa †These are the children of Cham in their kinreds and tongues and generations lands and nations †Of Sem also father of al the children of Herber the elder brother of Iapheth were borne †The children of Sem Aelam and Assur and Arphaxad and Lud and Aram. †The children of Aram Vs and Hul and Gether and Mes. †And Arphaxad also begat Sale of whom was borne Heber †And to Heber were borne two sonnes the name of the one was Phaleg because that in his dayes was the earth diuided and his brothers name was Iectan †The which Iectan begat â—lmodad and Saleph and Asarmoth
deeds a. 429. 969. 100. ofâ—â—n commended in the sapiential bookes b 288. 296. 297. 300. 302. also 784. Alphabet â—n Hebrewe is mystical and very hard b. 215. 650. Altares erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905. Amâ—n required diuine honour a. 1040. he fauoured traytors a. 1053. persecuted the Iewes a. 1041. and him selfe was hanged a. 1046. Ambition breedeth sedition a 663. it deceiueth and ouerthroweth a. 670. 1045. Ambition abundance and idlenes are the cause of much corruption b. 701. Amos a heardesman prophecied before the captiuitie of the tenne tribes b. 829. Amram nephew of Leui and father of Moyses and Aaron lawfully maried his aunt a. 168. 299. 3â—8 Angels offer mens prayers to God a. 214 1006. resist the diuel a. 13. and wicked men a. 369. b. 9â—3 especially Antichrist b 802. their ministerie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne secretes one of an other b. 794. Antichrist probably supposed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be strong and cruel for a short time b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747. Antiochus his cruel edict b. 894. 1001. his repentance in sicknes was not sincere not fruictful b. 911 969. He died miserably b. 911. 968. 1002. he was a figure of Antichrist b 970. Antiquitie a note of true doctrine b. 331. Aod by especial inspiration killing Eglon is not to be imitated a. 522. Apostasie from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others Arke of Noe how great a 25. it was a figure of the Church a 28. Arke of the Testament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581. Arphaxad king of the Medes vainly boasted a 1012. Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904. Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyres b. 915. Auarice a detestable sinne especially in Clergie men a 576. 585. b 530. 558. 562. Aureola an especial accidental glorie of Martyres holy Doctors Virgins b 802. B Baal the false god of the Moabites Madianites Sidonians and other nations a 370. worshipped some times by Iewes was once ouerthrowne by Gedeon a 528. againe his prophetes destroyed by Elias a 747. Iehu also killed many worshippers of Baal a 783. and king Ioas destroyed his temple a 906. Babylon built a 45. was long potent and glorious but at last destroyed b 469. 518. 639. 642. c. 713. 8â—3 Balaam the sorcerer first refused afterwardes attempted to curse Gods people a 389. His asse spake a 370. He prophecied true and good thinges of Israel a 371. c. he was slaine together with the Madianites a 386. Baptisme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al sinnes a. 193. b. 197. S. Iohn Baptist precursor of Christ b. 887. Baruchs prophecie is Canonical Scripture b. 661. Beda most modest in expounding holie Scripture a 46. Behemoth an elephant or an other greater beast is subiect to Gods ordinance a 1106. Belus Iuppiter imagined by idolaters to be the greatest god a. 42. b. 1076. Beza corrupteth the Gospel a 46. sayth God created man to falle a 171. b 394. Blessing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to blesse the lesse a. 59. 48â— 524. 721. Blessing by a sette forme of wordes a. 35. Blinde leaders excuse not their folowers a 572. Brasen serpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed those that were hurt b 366. Brothers are foure maner of wayes a. 53. 570. Burden of Babylon the like sigsignifieth doleful coÌ„minatorie prophecie of ruine b 469 c. 854. C Caath the sonne of Leui. father of Amram and grandfather of Aaron and Moyses a 167. Caluin contemneth al the fathers a 59. maketh God the auctor of sinne a. 171. carpeth at Moyses a 245. chargeth the booke of Wisdome with error b. 364. Canon of the Church of Christ is an infallible rule declaring which are diuine Scriptures a 989. and of more auctoritie then the Iewes Canon ibidem Canticle of Canticles is a sacred Colloquium or Enterlude b 334. it perteyneth to three spouses b. 335. Captiuitie of the tenne tribes in Assyria a. 798. Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77â— Dan. 1. and the same captiuitie was released by degrees at diuers times a. 944. c. 1. Esd 1. 2. 6. 2. Esd â— Catholique name designeth true Christians and the true Church a. 22. Catholiques are spiritual souldiars a. 10â—0 Al Catholiques participate of the prayers and other good workes of al the iust b 223. Ceremonies in the law of nature a. 32. 211. obserued by Salomon not expressed in the writteÌ„ law a 877. Prescribed to Ezechiel to lye on one side a certaine time b 685. ceremonial lawes at large from the middes of Exodus and the greatest part of Leuiticus continually vsed in diuine seruice b 959. ordayned for three especial causes a. 264. 283. Children of the Church are the spiritual seede of Abraham a. 53. Choise to be made of desires wordes and deedes b 425. Christ our Redemer promised a. 10. 12 359. 364. 768. 963. b 244. He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable and forshewed by al the Prophetes 449. His Incarnation other mysteries folowing especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares the sonne of Iudas to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioseph and consequently to his B. mother of the same familie b. 1004. Christ being in Aegypt the idoles lost their power b 476. His Passion and Resurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49 at large 70. 256. 540. 568. 580. 636. 877. His Resurrection the third day b. 816. He was sould for thirtie pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maiestie b. 888. Christians called fishes a. 4. and are of three states a 709. Church of Christ prefigured by the Arke of Noe
the ministerie of Priests The ancient fathers proue that Melchisedech offered Sacrifice in bread wine in figure of Christ and of other Priests of the new Testament Caluin coÌ„temneth al the ancient fathers in ca. 9. Heb. Bible 1579. Heretical translation Heb. 7 Iosue 8. 22. 3 Reg. 8. The greatter blesseth the lesse Paying of tithes in the law of nature Ro. 4. Gal. 3. Iac. 2. :: These three kindes of beastes and two of birdes signifie that the Israelites should be three generations in a strange land the fourth in the desert the fifth in possession of Chanaan Theod. q. 65. in Gen. Act. 17. :: Abraham and his seed werein strange land 400 and odde yeares but in seruitude and affliction about 140. Exo. 12. :: God deferreth to punish either that the wicked may amend or the good be exercised by them S Aug. Psal 54. or because the iniquity is not come to that great measure which his wisdome forâ—eeth and wil punish in the end to his owne more glorie and more good of others S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without staggering is an act of iustice Not workes before faith but ioyned with faith are meritorious Onlie faith doth not iustifie :: Some obey whilest they are rude or in low state but hauiÌ„g got a litle knowlege or aduancement disdaine their aduancers S. Gregorie li. 21. in 1. Reg. 3. Manichees condemned pluralitie of wiues in the Patriarches Luther alloweth it in Christians Other Protestants in some case S. Aug. li. 22. c. 47. cont Faust Luther propsit 62. 65. et 66. S. Aug. de bono coniugali ca. 17. Two sortes of preceptsin the law of nature Pluralitie of wiues sometimes allowed Deut. 21. By the law of Christ in no case lawful Math. 19. Gen. 2. :: He is perfect in this life that sincerly diligently tendeth towards perfection of the next life And this God here commanded to Abraham Christ to al Christians Math. 5. S. Aug. li. de perfect cont Caelest See Gen. 6. v. 9 :: Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world Ser. de circum apud S. Cyprian :: Abraham laughed not doubting but reioycing S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit :: Temporal blessings were common to Ismael but spiritual pertained properly to Isaac and Israel their successessors :: Conformitie in Religion conserueth peace in euery familie Tho. Anglus in hunc locum Changing of names is mystical S. Aug. li. 16 c. 28 39. ciuit S. Hierom Tradit Hebraicis Gal. 4. Isa 54. Abraham natural father of foure nations spiritual father of al that do beleue in Christ Rom. 4 11. The Church of Christ euer consisteth of many nations Circumcision a figure of Baptisme Baptisme excelleth Circumcision Two difficulties To whom the punishment pertained wheÌ„ circumcision was omitted what punishment was threatned Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons but not in al. :: Abraham saw three and adored one professing three diuine persons and one God S. Aug. li. 16. c. 29. ciuit Heb. 13. Rom. 9. :: Abraham laughing with admiration for ioy was not reprehended but Sara laughing of diffidence was reprehended by him that seeth the hart S. Aug. q. 36. in Gen. li. 16. c. 31 ciuit :: what a wall are iust men to their countrie their faith saueth vs their iustice defendeth vs from destruction S. Amb. li. 1. de Abraham c. 6. :: Abraham Lot by hospitalitie metâ—ted to receiue Angels in steed of meÌ„ Heb. 1â— :: This sinne crieth to heauen for reuenge a litle one :: Lots wife turned into salt admonisheth the seruants of God to procede in vertue not to looke back to vice Luc. 17. S. Aug. li. 16. c. 30. ciuit :: Lot neither perfect nor very wicked was deliuered for Abrahams â—â—â—e S. Aug. â— 45 in Gen. :: Moabites Ammonites were two distinct nations perhaps of the 72. See p. 43. :: See pag. 52. :: Not his fathers owne daughter but of his progenie S. Aug. li. 22. cont Faust c. 35. li. 16. c. 19. 30. de ciuit :: Kinges of the earth esteming the Church only for a laudable people of God seeke to subiect her to them selues but knowing her to be the inuiolable spouse of Christ subiect them selues to her and offer to her most honorable giftes S. Aug. il 22. cont Faust c. 38. The sixt part of this booke Of the progenie other blessings of Abraham Isaac and Iacob :: Abraham Sara laughed he admiring she doubting at the ioyful promise of a sonne therfore he is called Isaac which signifieth laughter S. Aug li. 16. c. 31. ciuit :: See chap. 17. v. 21. Rom. 9. Heb. 11. * vvel of oath Separation to be made in families when iust cause requireth Mystical sense li. 15. c. 2. ciuit The true Church doth not persecute but iustly punisheth offenders Heretikes and other infidels do persecute when either by word or sword they impugne the truth Epist 48. 50. Tract 11. in Ioan. Tract 〈◊〉 in 4. Gal. The third prophecie in the office before Masse on Easter eue And the first on whitsuneue Iudith 8. Heb. 112. :: This historie is clere and a most notorious example of perfect obedience :: It is a gratful and religious thing by naming of places to coÌ„serue the memorie of Gods benefites that posteritie may know them S. Chrisost ho. 48. in Gen. :: Nachors progenie is here mentioned to shew whence Rebecca came whom Isaac maried God tempteth not to euil but by experience maketh knowen what vertue is in men Isaac figured Chists diuinitie the RaÌ„me his humanitie Iac. 1. 13. Heb. 11 19. S. Aug. li. 16. c. 32. ciuit Theod. q. 72. in Gen. :: A cleare example of religious office in burying the dead See 2. Reg. 1. and 2. Paral. 35. :: Adoration vsed for reuerence done to men See also c. 27. v. 29. c 33. v 37 and S. Aug. q. 6â— in Gen. :: In choosing a wife a vertuous stock and familie especially true faith and religion are before al other things to be considered preferred S. Amb. li. 1. c. 9. de Abrah S. Chrisost ho. 48. in Gen. :: Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house :: As children ought not to mary without their parents good liking so the parties owne consent is most necessarie S. Amb. Epist 43. :: Suach signifieth to speake consideratly with hart or mouth Here S. Ambrose li. 1. c. 1. de Isaac and S. Aug. q. 69. in Gen vnderstand it of mental prayeâ— Ominous speaches sometimes supersticious Some times lawful Holie scripture and the Church are iudges of doubtful obseruations Ioan. 14. Eliezers prayer for a particular signe was lawful deuout and discrete Iudic. 7. 1. Reg. 14 Act. 1.
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
is the Sonne of God also the name of IESVS is magnified aboue al names or temporal thinges g Sovvner or later Kinges and Princes of al kingdomes and nations haue bene or shal be conuerted to Christ h God knovveth proud men not as his freindes or seruants but farre of as strangers and enimies Gods special prouidence of his seruantes the 3 key a By this part of the title to the end is signified as is noted Psal 4. that the matter contâ—ined in the Psalme perteyneth to the nevv Testament b God vvho knovveth al thinges most absolutly and perfectly vvithout discourse or searching yet as it vvere maketh experimental trial of his seruants to make them in some sorte to know him and to knovv themselues And so here holie Dauid or other faithful man acknovvlegeth Gods Omniscience that is perfect knovvlege of al thinges vvithout exception past present to come al vvorkes vvordes thoughtes and vvhat soeuer can be though it neuer vvas nor shal be in general and in particular c The vttermost measure and reach of myne intention d The word holden in by the tongue and not vttered by mouth is not hidden from God e By experieÌ„ce we see that Gods knovvlege excedeth our reach f As Gods knovvlege comprehendeth al thinges so his presence extendeth it selfe to al places neither is conteined in place but excedeth al place in his diuine immensirie g The Prophe also in the person of anie curious imaginatiue man examineth and findeth that no darknes nor couer can hide anie ching from God h Nothing semeth more hidde then a mâ—ns entrals i oâ— a child in the mothers vvombe k Or bones in the flesh l Or mans bodilie imperfection before his birth * Golâ—â— Embryoâ—em * Of knovvlege m dayly formed by God not by man Iob. 10. v. 8. 2. Mae 7. v. 22 23. n Aboue al considerations it most excedeth that God so high and infinite honoreth his humble poore seruants so excedingly that it semeth to themselues farre more then can be due For he revvardeth euen ouer aboue merites which merites also are founded in Gods mercie geuen vvithout merite :: Nevv translaters peruert this place translating thoughts for frendes contrarie to the Hebrevv Greke and Latin and al ancient Fathers only pretending that the same vvord in the Chaldee tongue also signifieth thoughts o The number also of Saintes vvhom God hath chosen called iustified and vvil glorifie excede mans conceipt Apoc. 7. p Incensed vvith this excellent glorie and desiring to be of this innumerable multitude by thy grace I haue risen from sinne and in confidence of thy perpetual helpe I stand and hope to perseuere in thy seruice q And if it be so yea seing it is so that as thou ô God doest exalt thy Saincts to exceding and vnspeakable honour so thou hast also decreed to punish obstinate sinners vvith eternal death and damnation r I renounce al vvicked association gette ye avvay from me al cruel bloudie men that vvould dravv me into euerlasting torments Å¿ Avvay from me you that thinke t the glorious mansions in heauen prepared and promised to the iust are vaine hopes and in vaine expected v This hate of such sinners the iust shal confidently plead and happie are they that shal be able truly to alleage for themselues in the day of iudgement that they hated al vvhom God hateth vv yea hated them vvith feruent zele that are Gods enimies x Stil the Prophet inculcateth this necessarie perfect hatred y and emnitie tovvards Gods enimies z For that none in this life without special and extraordinarie reuelation knoweth certainly their owne state whether they be worthie of Gods loue or hatred Eccle 9. the iust submitte themselues to Gods examination of their hart and actions a humbly praing God that if they be in the way of iniquitie b he wil voutsafe to reduce and guid them into the right way of euerlasting life Eternal paine of the wicked and ioy of the blessed the 10. key a Vnquiet euil disposed men stil deuise wicked plottes b and neuer cease to make discord and debates * Scandalum c In time of tentation prayer is most necessarie d Man is not able to resist tentations e vnlesse God by his grace as by a helmet defend him from yelding consent f Suffer me not to fal from that which I now desire which is to be constant in vertue not to consent to sinners perswasions g VVho then would triumph ouer me h The summe of their mischeuous deuises i consisting in their suttle persuasions with swete wordes k shal ouerwhelme and bring themselues to perdâ—tion l Hel fire shal be their lote m â—nto which they shal fal n â—uer be in intolerable torments o I haue lerned by good instructions and by experience that in the end thou ô God wâ—lt comfort the iust who are now afflicted and punish the vniust that liue in temporal delightes as it happened to Lazarus and the glatâ—on p Eternal glorie consisteth in seeing God The Church prayeth and preuaileth the 6. key :: In these wordes the Church prayeth offering incense in her solemne Offices a As the fume of incense is swete and ascendeth vpwards so the Church prayeth that her petitions may be gratful and ascend to God b In the old testament morning acrifice was rather more solemne and more frequeut but the Prophet semeth to allude vnto Christs Sacrifice which he was to offer towards euening on the Crosse and the same also in vnbloudie maner the euening befofe his Passion in the Eucharist c A iust care and consideration what to speake before the mouth be opened d lippes must not be alwayes stopt for it is a sinne sometimes not to speake but as a dore that is to be opened and shut at due seasons for example opened to confesse our sinnes and Gods truth e shutte from wordes of malice and from excusing sinnes committed f Admonition of the iust is a profitable reprehension g but the fawning of flatteters is pernicious h The Church ceaseth not to pray for sinners i though as yet they take pleasure in their sinnes k but the very chiefest of them which seme most potent if they remaine obstinate to their death shal then perish as men throwne against rockes l They shal then heare and vnderstand that the prayers of the Church m are effectual obtaining grace of constancie to her children not to feare anie persecution nor anie kind of death obtayning also iustificatioÌ„ of their cause vvhen the persecuters shal see that the wordes and doctrin of the Church are true and preuaile in true iudgement as true modest peaceable not sedicious turbulent nor against the commonwealth n As much earth sticking together is made fructful by breaking it into smal mould so the children of the Church by persecution bring forth more fruict then before S. Aug. o Some persecuters are so cruel as to rage against the bones and
translate the Latin text rather then the Hebrew or Greke which Protestantes preferre as the fountaine tongues wherin holie Scriptures were first written To this we answer that if in dede those first pure Editions were now extant or if such as be extant were more pure then the Latin we would also preferre such fountaines before the riuers in whatsoeuer they should be found to disagree But the ancient best lerned Fathers Doctors of the Church do much complaine and testifie to vs that both the Hebrew and Greke Editions are fouly corrupted by Iewes and Heretikes since the Latin was truly translated out of them whiles they were more pure And that the same Latin hath bene farre better conserued from corruptions So that the old Vulgate Latin Edition hath bene preferred and vsed for most authentical aboue a thousand and three hundered yeares For by this verie terme S. Ierom calleth that Version the vulgate or common which he conferred with the Hebrew of the old Testament and with the Greke of the New which he also purged from faultes committed by writers rather amending then translating it Though in regard of this amending S. Gregorie calleth it the nevv versioÌ„ of S. Ierom who neuertheles in an other place calleth the self same the old Latin Edition iudging it most worthy to be folowed S. Augustin calleth it the Italian S. Isidorus witnesseth that S. Ierom version was receiued and approued by al Christian Churches Sophronius also a most lerned man seing S. Ieroms Edition so much estemed not only of the Latines but also of the Grecians turned the Psalter Prophetes out of the same Latin into Greke Of latter times what shal we nede to recite other most lerned men S. Bede S. Anselme S. Bernard S. Thomas S. Bonauenture the rest VVho al vniformly allege this only text as authentical In so much that al other Latin Editions which S. Ierom saith were in his time almost innumerable are as it were fallen out of al Diuines handes and growne out of credite and vse If moreouer we consider S. Ieroms lerning pâ—etie diligence and sinceritie together with the commodities he had of best copies in al languages then extant and of other lerned men with whom he conferred and if we so coÌ„are the same with the best meanes that hath bene since surely no man of indifferent iudgement wil match anie other Edition with S. Ieroms but easely acknowlege with the whole Church Gods particular prouideÌ„ce in this great Doctor as wel for expounding as most especialy for the true text and Edition of Holie Scriptures Neither do we flee vnto this old Latin text for more aduantage For besides that it is free from partialitie as being most ancient of al Latin copies and long before the particular Controuersies of these dayes beganne the Hebrew also the Greke when they are truly translated yea and Erasmus his Latin in sundrie places proue more plainly the Catholique Romaine doctrine then this which we relie vpon So that Beza his folowers take also exception against the Greke when Catholiques allege it against them Yea the same Beza preferreth the old Latin Version before al others freely testifieth that the old Interpreter translated religiously VVhat then do our countriemen that refuse this Latin but depriue themselues of the best and yet al this while haue set forth none that is allowed by al Protestantes for good or sufficient How wel this is donne the lerned may iudge when by mature conference they shal haue made trial therof And if anie thing be mistaken we wil as stil we promise gladly correct it Those that traÌ„slated it about thirtie yeares since were wel knowen to the world to haue bene excellent in the tongues sincere men and great Diuines Only one thing we haue donne touching the text wherof we are especially to geue notice That whereas heretofore in the best Latin Editions there remained manie places differing in wordes some also in sense as in long processe of time the writers erred in their copies now lately by the care diligence of the Church those diuers readings were maturely and iuditiously examined and conferred with sundrie the best written and printed bookes so resolued vpon that al which before were leift in the margent are either restored into the text or els omitted so that now none such remaine in the margent For which cause we haue againe conferred this English translation and conformed it to the most perfect Latin Edition VVhere yet by the way we must geue the vulgar reader to vnderstand that very few or none of the former varieties touched Controuersies of this time So that this Recognition is no way suspicious of partialtie but is merely donne for the more secure conseruation of the true text and more ease and satisfaction of such as otherwise should haue remained more doubtful Now for the strictnes obserued in translating some wordes or rather the not translating of some which is in more danger to be disliked we doubt not but the discrete lerned reader deepely weighing and considering the importance of sacred wordes and how easely the translatour may misse the sense of the Holie Ghost wil hold that which is here donne for reasonable and necessarie VVe haue also the example of the Latin and Greke where some wordes are not translated but left in Hebrew as they were first spoken written which seeing they could not or were not conuenient to be translated into Latin or Greke how much lesse could they or was it reason to turne them into English S. Augustin also yeldeth à reason exemplifying in the wordes Amen and Alleluia for the more sacred authoritie therof which doubtles is the cause why some names of solemne Feastes Sacrifices other holie thinges are reserued in sacred tongues Hebrew Greke or Latin Againe for necessitie English not hauing à name or sufficient terme we either kepe the word as we find it or only turne it to our English termination because it would otherwise require manie wordes in English to signifie one word of an other tongue In which cases we commonly put the explication in the margent Briefly our Apologie is easie against English Protestantes because they also reserue some wordes in the original tongues not translated into English as Sabbath Ephod Pentecost Proselyte and some others The sense wherof is in dede as soone lerned as if they were turned so nere as is possible into English And why then may we not say Prepuce Phase or Pasch Azimes Breades of Proposition Holocaust and the like rather then as Protestantes translate them Foreskinne Passeouer The feast of svvete breades Shevv breades Burnt offerings c. By which termes whether they be truly translated into English or no we wil passe ouer Sure it is an English man is stil to seke what they meane as if they remained
and the stranger and pupil and widow which abide with you in the place which our Lord thy God shal choose that his name may dwel there †and thou shalt remember that thou wast a seruant in Aegypt and thou shalt keepe and doe the thinges that are commanded †The solemnitie also of Tabernacles thou shalt celebrate seuen daies when thou hast gathered thy fruite of the barne floore and the presse †and thou shalt feast in the festiuitie thou thy sonne and thy daughter thy man seruant and woman seruant the Leuite also and stranger and pupil and widow that are within thy gates †Seuen daies shalt thou celebrate the feastes to our Lord thy God in the place which our Lord shal choose and our Lord thy God wil blesse thee in al thy fruites and in euerie worke of thy handes and thou shalt be in ioye †Three times in a yeare shal al thy male appeare in the sight of our Lord thy God in the place which he shal choose in the solemnitie of Azymes in the solemnitie of weekes and in the solemnitie of Tabernacles There shal not appeare before our Lord any emptie †but euerie one shal offer according to that he hath according to the blessing of our Lord his God which he shal geue him †Iudges and maisters shalt thou appoynt in al thy gates which our Lord thy God shal geue thee in euerie of thy tribes that they may iudge the people with iust iudgement †and not decline to either part Thou shalt not accept person nor giftes because that giftes blinde the eies of the wise and change the wordes of the iust †Iustly shalt thou pursew that which is iust that thou mayest liue and possesse the Land which our Lord thy God shal geue thee †Thou shalt plante no groue nor any tree neere the altar of our Lord thy God †Neither shalt thou make nor sette to thy self a statue which thing our Lord thy God hateth CHAP. XVII Perfect hostes not mamed nor defectiue must be offered to God Idolaters stoned to death 8. VVhen inferior iudges differ the cause must be decided by the High Priest in consistorie Who is warranted not to erre therin and al are bound to obey his sentence 14. The dutie also of a king Whom in future time God wil condescend to geue them is described with special charge to receiue the law of God at the Priestes handes THOV shalt not immolate to our Lord thy God a sheepe and an oxe wherein there is blemish or any fault because it is abomination to our Lord thy God †When there shal be found with thee within one of thy gates which our Lord thy God shal geue thee man or woman that do euil in the sight of our Lord thy God and transgresse his couenant †that they goe and serue strange goddes and adore them the sunne and the moone and al the hoste of heauen which thinges I commanded not †and this is told thee and hearing it thou hast inquired diligently and found it to be true and the abomination is committed in Israel †thou shalt bring forth the man and the woman that haue committed that most heynous thing to the gates of thy citie and they shal be stoned †At the mouth of two or three witnesses shal he perish that is to be slaine Let no man be killed one onlie geuing testimonie against him †The hand of the witnesses shal be first to kil him and the hand of the rest of the people shal be layd on last that thou mayest take away the euil out of the middes of thee †“ If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud cause and cause leprosie and not leprosie and thou see that the wordes of the iudges within thy gates doe varye arise and goe vp to the place which our Lord thy God shal choose †And thou shalt come to the priestes of the Leuitical stocke and to the iudge that shal be at that time and thou shalt aske of them “ who shal shew thee the truth of the iudgment †And thou shalt do whatsoeuer they that are presidentes of the place which our Lord shal choose shal say and teach thee †according to his law and thou shalt folow their sentence neither shalt thou decline to the right hand nor to the left hand †But “ he that shal be proude refusing to obey the commandement of the Priest which at that time ministreth to our Lord thy God and the decree of the iudge that man shal die and thou shalt take away the euil out of Israel †and the whole people hearing shal feare that none afterward swel in pride †When thou art entred the Land which our Lord thy God wil geue thee and doest possesse it and dwellest in it and sayest I wil sette a king ouer me as al nations haue round about †him shalt thou sette whom our Lord thy God shal choose of the number of thy brethren A man of an other nation that is not thy brother thou canst not make king †And when he is made he shal not multiplie to him selfe horses nor lead backe the people into Aegypt taking high courage for the number of his horsemen especially whereas our Lord hath commanded you that in no case you returne any more the same way †He shal not haue manie wiues that may allure his minde nor huge weightes of siluer and gold †And after he shal sitte in the throne of his kingdome he shal copie to him selfe the Deuteronomie of this Law in a volume taking the copie of the priestes of the Leuitical tribe †and he shal haue it with him and shal reade it al the dayes of his life that he may learne to feare our Lord his God and keepe his wordes and ceremonies that are commanded in the law †And that his hart be not lifted vp into pride ouer his brethren nor decline to the right side or the left side that he may reigne a long time and his sonnes ouer Israel ANNOTATIONS CHAP. XVII 8. If the iudgement be hard For a ful and assured decision of al controuersies God here instituted to his people a supreme Tribunal that in case inferior Iudges varied in iudgement recourse might be had to the Councel of Priestes where one chiefe Iudge the High Priest was appointed to geue sentence and al others commanded to receiue and obey the same 9. vvho shal shevv the truth God so assisted this consistorie with his spirite of truth that their sentence was infallible though otherwise they might erre either in life or in priuate opinion VVherfore our Sauiour distinguishing betwen their publique doctrin and their workes taught the people that for somuch as the Scribes and Pharisees sate in Moyses chaire and yet transgressed Gods commandmentes euerie one should obserue and doe as they saide but not doe according to their
and is made abominable before our Lord lest thou make thy Land to sinne which our Lord thy God shal deliuer thee to possesse †When a man hath lately taken a wife he shal not goe forth to battel neither shal any publique necessitie be inioyned him but he shal attend to his owne house without fault that one yeare he may reioyce with his wife †Thou shalt not take for a pledge the nether or the vpper milstone because he hath pledged his life to thee †If any man be taken soliciting his brother of the children of Israel and selling him take a price he shal be slaine and thou shalt take away the euil from the middes of thee †Obserue diligently that thou incurre not the plague of leprosie but thou shalt doe whatsoeuer the priestes of the Leuitical stocke shal teach thee according to that which I haue commanded them and fulfil thou it carefully †Remember what our Lord your God did to Marie in the way when you came out of Aegypt †When thou shalt require of thy neighbour any thing that he oweth thee thou shalt not enter into his house to take away a pledge †but thou shalt stand without and he shal bring forth to thee that which he hath †but if he be poore the pledge shal not lodge with thee that night †but forthwith thou shalt restore it to him before the going downe of the sunne that sleeping in his rayment he may blesse thee thou mayest haue iustice before our Lord thy God †Thou shalt not denie the hyre of the needie and poore man thy brother or the stranger that dwelleth with thee in the land and is within thy gates †but the same day thou shalt pay him the price of his labour before the going downe of the sunne because he is poore and there withal susteyneth his life lest he crie against thee to our Lord and it be reputed to thee for a sinne †The fathers shal not be slaine for the children nor the children for the fathers but cuerie one shal die for his owne sinne †Thou shalt not peruert the iudgement of the stranger and the pupil neither shalt thou take away the widowes rayment for a pledge †Remember that thou didst serue in Aegypt and our Lord thy God deliuered thee from thence Therfore I command thee that thou doe this thing †When thou hast reaped the corne in thy field and forgetting hast left a sheafe thou shalt not returne to take it away but thou shalt suffer the stranger and the pupil and the widow to take it away that our Lord thy God may blesse thee in al the worke of thy handes †If thou haue gathered the fruites of thy oliue trees whatsoeuer remaineth on the trees thou shalt not returne to gather it but shalt leaue it to the stranger the pupil and the widow †If thou make vintage of thy vineyard thou shalt not gather the clusters that remaine but they shal goe to the vses of the stranger the pupil and the widow †Remember that thou also didst serue in Aegypt and therfore I command thee that thou doe this thing ANNOTATIONS CHAP. XXIIII 1. Dimisse her VVhether this diuorce was tollerated as a lesse sinne to auoide a greater as S. Hierom. li. 1. in Mat. c. 5. li 3. in c. 19. S. Chrysostom ho. 12. in Mat. 5. and others teach or dispensed withal and so made lawful to the Iewes which is also probabtle for hat none of the holie Prophetes did euer reprehend it sure it is that Christ either by correcting a fault or by recalling a former dispensation restored the insolubilitie of mariage to the first institution saying Mat. 19. That vvhich God hath ioyned together let not man separate Further answering the Phareses concerning this law that Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so And albeit he alloweth separation of man and wife for fornication yet for no cause neither of them can marie againe so long as the other liueth As S. Augustin li. 1. de adulter coningijs c. 11. 12. by conference of three Euangelistes wordes touching this point plainly sheweth concluding that for so much as holie Scripture calleth him that taketh a woman so dimissed not a husband but an adulterer she is stil his vvife by vvhom for fornication she vvas dimissed Likewise he proueth by S. Paules doctrin Rom. 7. 1. Cor. 7. that though diuorce be made for adultrie yet neither the guiltie nor innocent partie can marie an other for the Apostle saieth a vvoman is vnder the lavv of her husband so long as he liueth if her husband be dead she is loosed from his lavv Therfore her husband liuing she shal be called an aduoutresse if she be vvith an other man If she part let her remaine vnmaried or be reconciled to her husband A vvoman is bond to the lavv so long time as her husband lieth c. These wordes of the Apostle sayeth he li. 2. c. 4. so often repeted so often incultated are true are liuclie are sound are plaine A woman beginneth not to be the wife of a later hushand except she cease to be the wife of the former And she caeseth to be the wife of the former if he die not if he or she committe adultrie Therfore a wife is lawfully dimissed for fornication but the bond of the former remaineth for which cause he is guiltie of adultrie that marieth her that is dimissed yea though it be for fornication Thus and much more sayeth S. Augustin in the same in other bookes And al the ancient fathers and lerned schoolmen teach vniformly that nothing but bodilie death can loose the band of Mariage consummate nor of vnconsummate but death or solemne vow in an approued rule of religion CHAP. XXV Punishment afflicted according to the fault but so that he which is beaten haue not aboue fourtie stripes 4. The oxes mouth not be mooseled that treadeth corne 5. A maried man dying without issue his brother must marie the widow 11. The wife that taketh her husbands aduersarie by priuities must lose her hand 13. no false weightes nor measures to be kept 17. Amelicites must be vtterly destroyed IF there be a controuersie betwen some and they cal vpon the iudges whom they shal perceiue to be iust to him they shal geue the price of iustice whom impious him they shal condemne of impietie †And if they see that the offender be worthie of stripes they shal cast him downe shal cause him to be beaten before them According to the measure of the sinne shal the measure also of the stripes be †yet so that they exceede not the number of fourtie lest thy brother depart fowly torne before thyne eies †Thou shalt not moosel the mouth of the oxe that treadeth out thy corne in the flore †When brethren shal dwel
our Lord saying Who shal goe vp before vs against the Chananeite and shal be captaine of the warre †And our Lord said Iudas shal goe vp behold I haue deliuered the Land into his handes †And Iudas said to Simeon his brother Come vp with me into my lotte and fight against the Chananeite that I also may goe forward with thee into thy lotte And Simeon went with him †And Iudas went vp and our Lord deliuered the Chananeite and the Pherezeite into their handes and they stroke in Bezec ten thousand men †And they found Adonibezec in Bezec and fought against him and stroke the Chananeite and the Pherezeite †And Adonibezec fled whom pursewing they tooke cutting of the extreme partes of his handes and feere †And Adonibezec said Seuentie kinges hauing the extreme partes of their handes and seete cut of gathered vp the reliques of meates vnder my table as I haue done so hath God repayed me And they brought him into Ierusalem and there he died †Therfore the children of Iudas assaulting Ierusalem tooke it and stroke it in the edge of the sword setting the whole citie on fyre †And afterward going downe they fought against the Chananeite which dwelled in the mountaines and southward and in the champaine countries †And Iudas going forward against the Chananeite that dwelled in Hebron the name wherof was before time Cariatharbe stroke Sesai and Ahiman and Tholmai †and departing thence went to the inhabitantes of Dabir the old name wherof was Cariath Sepher that is a citie of letters †And Caleb said He that shal strike Cariath Sepher and spoile it I wil geue him Axa my daughter to wife †And when Othoniel the sonne of Cenez the yonger brother of Caleb had taken it he gaue him Axa his daughter to wife †Whom going on her way her husband admonished to aske a field of her father To whom when she had sighed sitting on her asse Caleb said What aileth thee †But she answered Geue me a blessing for a drie land thou haft geuen me geue me also a waterie Caleb therfore gaue her a watrie ground aboue waterie beneath †And the children of the Cineite the cosin of Moyses went vp from the citie of palmes with the children of Iudas into the deset of his lotte which is at the south side of Arad and dwelt with him †But Iudas went with Simeon his brother and together they stroke the Chananeite that dwelt in Sephaath and slew him And the name of the citie was called Horma that is Anathema †And Iudas tooke Gaza with the coastes therof Ascalon and Accaron with their boundes †And our Lord was with Iudas and he posessed the mountaines neither could he destroy the inhabitantes of the valley because they had manie hooked chariotes †And they gaue to Galeb Hebron as Moyses had said who destroyed out of it the three sonnes of Enac †But the Iebuseite the inhabiter of Ierusalem the children of Beniamin destroyed not and the Iebuseite dwelt with the children of Beniamin in Ierusalem vntil this present day †The house also of Ioseph went vp into Bethel and our Lord was with them †For when they besieged the citie which before was called Luza †they saw a man comming out of the citie and said to him Shew vs the entrrance of the citie and we wil shew thee mercie †Who when he had shewed them they stroke the citie in the edge of the sword but that man and al his kinred they dismissed †Who being dismist went into the Land of the Hetthims and built there a citie and called it Luza which is so called vntil this present day †Manasses also destroyed not Bethsan and Thanac with their litle townes and the inhabitantes of Dor and Ieblaam and Mageddo with their litle townes And the Chananeite began to dwel with them †But after that Israel was waxen strong he made them tributaries and would not destroy them †Ephraim also killed not the Chananeite that dwelt in Gazer but dwelt with him †Zabulon destroyed not the inhabitantes of Cetron Naalol but the Chananeite dwelt in the middes of him and was made tributarie to him †Aser also destroyed not the inhabitantes of Accho and of Sidon of Ahalab and Achazib and Helba and Aphec and Rohob †and he dwelt in the middes of the Chananeite the inhabiter of that Land neither did he kil them †Nepthali also destroyed not the inhabitantes of Bethsames Bethanath and he dwelt in the middes of the Chananeite the inhabiter of the Land and the Bethsamites Bethanites were tributaries to him †And the Amorrheite straytened the children of Dan in the mountaine and gaue them not place to goe downe to the playne †and he dwelt in mount Hares which is inter preted shelles in Aialon and Salebim And the hand of the house of Ioseph was agrauated and he became tributarie to him †And the border of the Amorrheite was from the Ascent of the Scorpion the rocke and the higher places CHAP. II. An Angel reciting manie benefites of God towardes Israel and their ingratitude 4. they weepe for their faultes 10. After the death of Iosue and other antientes of his time the people often fal and repenting are deliuered from afflictions 19. but stil fal againe worse and worse AND the Angel of our Lord went vp from Galgal to the place of weepers and said I brought you out of Aegypt and haue brought you into the Land for the which I sware to your fathers and I promised that I would not make frustrate my couenant with you for euer †onlie so that you should not make a league with the inhabitantes of this Land but should ouerthrow their altares and you would not heare my voice why haue you done this †For the which cause I would not destroy them from before your face that you may haue enemies and their goddes may be a ruine vnto you †And when the Angel of our Lord spake these wordes to al the children of Israel they lifted vp their voice and wept †And the name of that place was called the place of weepers or of teares and there they immolated hostes to our Lord. †Iosue therfore dismissed the people and the children of Israel went euerie one into his possession to obtayne it †and they serued our Lord al his daies and the daies of the ancientes of them that liued a long time after him and knew al the workes of our Lord which he had done with Israel †And Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and they buried him in the borders of his possession in Thamnathsare in the mount of Ephraim on the North side of mount Gaas †And al that generation was gathered to to their fathers and there rose others that knew not our Lord and the workes which he had done with
which hath vpbraided the armies of the liuing God †And the people reported vnto him the self same worde saying These thinges shal be geuen to the man that shal strike him †Which when Eliab his eldest brother had heard when he spake with others he was angrie against Dauid and sayd Wherefore cauâ—cst thou and why hast thou left those few sheepe in the desert I know thy pride and the wickednes of thy hart that to see the battel thou art come downe †And Dauid sayd What haue I done is there not cause to speake †And he went a litle aside from him to an other and sayd the sel same word And the people answered him as before †And the wordes which Dauid spake were heard and told in the sight of Saul †To whom when he was brought he spake vnto him Let not any mans hart be discouraged in him I thy seruant wil goe and wil fight against the Philistian †And Saul sayd to Dauid Thou art not able to resist this Philistian nor to fight against him because thou art a childe but he is a man of warre from his youth †And Dauid sayd to Saul Thy seruant did fecde his fathers slock and there came a lyon or a beare and tooke a ramme out of the middes of the flocke †and I pursued them and stroke them and plucked them out of their mouth and they arose vp against me and I caught their chinne and I strangled and slew them †For both the lyon and the beare did I thy seruant kil therefore this vncircumcised Philistian also shal be as it were one of them Now wil I goe and take away the reproch of the people for who is this vncircumcised Philistian which hath beene so hardie to curse the host of the liuing God †And Dauid sayd Our Lord which hath deliuered me from the hand of the lion and of the beare he wil deliuer me from the hand of this Philistian And Saul sayd to Dauid Goe and our Lord be with thee †And Saul clothed Dauid with his rayments and put an helmet of brasse vpon his head and vested him with a coate of maile †Dauid therefore being girded with his sword ouer his rayment beganne to proue if he could goe armed for he was not accustomed And Dauid sayd to Saul I can not goe so because I am not vsed and he layd them of †And he tooke his staffe which he had alwaies in his handes he chose him fiue most bright stones out of the torrent and cast them into the shepherds skrippe which he had with him and he tooke a sling in his hand and went forth against the Philistian †And the Philistian went going and approching against Dauid and his esquier before him †And when the Philistian had seene and beheld Dauid he despised him And he was a yong man redde and beautiful to behold †And the Philistian sayd to Dauid Why am I a dogge that thou comest to me with a staffe And the Philistian cursed Dauid in his goddes †and sayd to Dauid Come to me and I wil geue thy flesh to the foules of the ayre and the beastes of the earth †And Dauid sayd to the Philistian Thou comest to me with a sword and speare and sheeld but I come to thee in the name of the Lord of hosts the God of the bandes of Israel whom thou hast defied †this day and our Lord shal geue thee in my hand and I shal strike thee and take away thy head from thee and I shal geue the carcasses of the campe of the Philistijms this day to the fowles of the ayre and to the beastes of the earth that al the earth may knowe that there is a God in Israel †And al this assemblie shal know that not in sword nor in speare doth our Lord saue for it is his battel and he wil deliuer you into our handes †When the Philistian therefore was risen vp and came and approched against Dauid Dauid made hast ranne to the battel against the Philistian †And he put his hand into his skrippe and tooke one stone and cast it with the sling and fetching it about stroke the Philistian in the forehead and he fel on his face vpon the earth †And Dauid preuailed agaynst the Philistian with sling and stone and he stroke and slew the Philistian And whereas Dauid had no sword in his hand †he ranne and stood vpon the Philistian and tooke his sword and drew it out of the scabard and slew him and cut of his head And the Philistijms seing that the strongest of them was dead did flee †And the men of Israel and Iuda rising vp shouted and pursued the Philistians til they came into a valley to the gates of Accaron and there fel wounded of the Philistijms in the way of Saraim as farre as Geth as farre as Accaron †And the children of Israel returning after they had pursued the Philistians inuaded their campe †And Dauid taking the head of the Philistian brought it into Ierusalem but his armour he layd in his tabernacle †And at the same time that Saul saw Dauid going forth against the Philistian he sayd to Abuer the prince of the armie Of what stocke is this yong man descended Abner And Abner sayd Thy soule liueth ô king if I know †And the king sayd Aske thou whose sonne this yong man is †And when Dauid was returned after the Philisthian was slaine Abner tooke him and brought him in before Saul hauing the head of the Philistian in his hand †And Saul sayd to him O yong man of what progenie art thou And Dauid sayd I am the sonne of thy seruant Isai the Bethlemite CHAP. XVIII Dauid and Ionathas enter league of frendship 6. Saul hearing Dauid praised aboue himself is offended 10. and vexed with an euil spirit attempteth twise to kil him 17. premiseth to geue him his eldest daughter in mariage but geueth her to an other 20. and geueth him the yonger thereby to one throw him 25. putting him also in more danger by requiring of him an hundred prepuces of Philistijms 27. Dauid bringeth him two hundred and his fame encreaseth AND it came to passe when he had finished to speake vnto Saul the soule of Ionathas was ioyned fast to the soule of Dauid Ionathas loued him as his soule †And Saul tooke him in that day and did not grant vnto him to returne into his fathers house †And Dauid and Ionathas entered a league for he loued him as his soule †For Ionathas stripped himself of the cote wher with he was clothed and gaue it to Dauid and the rest of his garments vnto his sword bowe vnto his belt †Dauid also went forth to al thinges wheretosoeuer Saul sent him he behaued himself wisely and Saul placed him ouer the men of warre and he was accepted in the eies of al the people
craftely lye in waite for him †Consider and see al his lurking holes wherein he is hid and returne to me with the certeintie of the thing that I may goe with you Yea and if he shal stoppe vp himselfe into the earth I wil search him out among al the thousandes of Iuda †But they rising went into Ziph before Saul and Dauid and his men were in the desert Maon in the champaine country at the right hand of Iesimon †Saul therefore and his companie went to seeke him and it was told Dauid and forthwith he went downe to the rocke and abode in the desert Maon which when Saul had heard he pursued Dauid in the desert Maon †And Saul went at the side of the mountaine on the one part and Dauid and his men were in the side of the mountaine on the other part moreouer Dauid despayred that he could escape from the face of Saul Saul therefore and his men in maner of a ring compassed Dauid and his men to take them †And a messenger came to Saul saying Make hast and come because the Philistijms haue powred in themselues vpon the land †Saul therefore returned leauing of to pursew Dauid and he went to meete the Philistians for this cause they called that place the Rocke diuiding CHAP. XXIIII Saul chancing to come into a caue Dauid being hid with others in the same place only cutteth the skirt of his cloke 5. which after shewing Saul acknowledgeth his fault and ceaseth for a time to persecute him DAVID therefore went vp from thence and dwelt in the safest places of Engaddi †And when Saul was returned after he pursued the Philistians they told him saying Behold Dauid is in the desert Engaddi †Saul therefore taking vnto him three thousand chosen men of al Israel went forth to search out Dauid and his men yea ouer the steepe broken rockes which are accessible only to wilde goates †And he came to the shepcotes which fel in his way as he went and there was a caue which Saul entred into to doe his casement moreouer Dauid and his men lay hid in the inner part of the caue †And the seruantes of Dauid sayd to him Behold the day whereof our Lord sayd to thee I wil deliuer thee thyne enemie that thou mayest doe to him as it shal seeme good in thyne eies Dauid therefore arose and cut of the hemme of Saules cloke softly †After this Dauids hart stroke him for that he had cut of the hemme of Saules cloke †And he sayd to his men Our Lord be merciful vnto me that I doe not this thing to my Maister the annointed of our Lord that I should lay my hand vpon him because he is the annointed of our Lord. †And Dauid perswaded his men with wordes and permitted them not to rise against Saul moreouer Saul rising out of the caue went on his iourney begunne †And Dauid rose vp after him and going out of the caue cried behind Sauls backe saying My Lord King And Saul looked backe behind him and Dauid bowing him selfe flat toward the ground adored †and sayd to Saul Why doest thou heare the wordes of men that say Dauid seeketh euil against thee †Loe this day thyne eies haue seene that our Lord deliuered thee in my hand in the caue and I had a cogitation to kil thee but myn eie hath spared thee For I sayd I wil not extend myn hand vpon my lord because he is the annointed of our Lord. †But rather see and knowe o my father the hemme of thy cloke in my hand that when I did cut of the hemme of thy cloke I would not extend my hand vpon thee Marke and see that there is no euil in my hand nor iniquitie neither haue I sinned against thee but thou lyest in waite for my life to take it away †Our Lord iudge betwen me and thee and our Lord reuenge me of thee but be not my hand vpon thee †As also it is sayd in the old prouerbe FROM the impiovs shal impietie procede be not therefore my hand vpon thee Whom doest thou persecute O King of Israel †Whom doest thou persecute thou persecutest a dead dog and a flea †Our Lord be iudge iudge betwen me and thee and he see and iudge my cause and deliuer me out of thy hand †And when Dauid had fully ended speaking such wordes to Saul Saul sayd Is this thy voice my sonne Dauid and Saul lifted vp his voice and wept †and sayd to Dauid Thou art iuster then I for thou hast donne me good turnes and I haue rendred thee euil †And thou hast shewed this day what good thinges thou hast done to me how our Lord deliuered me into thy hande and thou hast not killed me †For who when he hath found his enemie wil let him goe in a good way But our Lord render thee this good turne for that which thou hast wrought toward me this day †And now because I knowe that thou most certeinly shalt reigne and haue the kingdome of Israel in thy hand †sweare to me in our Lord not to destroy my seede after me nor to take away my name from the house of my father †And Dauid sware to Saul Saul therefore went in to his house and Dauid and his men went vp into safer places CHAP. XXV Samuel dieth and is mourned 3. Dauid requesting 10. and not obtaining victuals of Nabal 13 threatneth to kil him 14. But his wife Abigail prudently preuenteth the reuenge 18. by sending victuals 23. and geuing good wordes 37. Al which when Nabal vnderstandeth he â—ainteth and after tenne dayes dieth 39. Dauid marieth Abigail 43. also Achinoam 44. and his wife Michol is geuen to an other AND Samuel died and al Israel was gathered together and they mourned for him and buried him in his house in Ramatha And Dauid rising went downe into the desert of Pharan †And there was a certaine man in the wildernes of Maon and his possession in Carmel and that man was exceding great and he had three thousand sheepe a thousand goates and it chanced that his flocke was shorne in Carmel †And the name of that man was Nabal and the name of his wife Abigail and that woman was very wise and beutiful moreouer her husband hard and very il and malicious and he was of the kindred of Caleb †When Dauid therefore heard in the desert that Nabal sheared his flocke †he sent tenne yong men and sayd to them Goe vp into Carmel and you shal come to Nabal and shal salute him in my name peaceably †And you shal say Peace be to my brethren and to thee and peace to thy house and to al whatsoeuer thou hast be peace †I haue heard that thy shephards which were with vs in the desert did sheare we haue neuer molested them neither hath ought beene wanting to them at any time of the flocke al the time
not 12. but taketh from him his speare and bottle of water 14. sheweth what he hath done 21. Saul againe confesseth his fault and promiseth peace AND there came Zepheites vnto Saul in Gabaa saying Behold Dauid is hid in the hil Hachila which is ouer against the wildernes †And Saul arose and went downe into the desert Ziph and with him three thousand men of the chosen of Israel to seeke Dauid in the desert Ziph. †And Saul camped in Gabaa Hachila which was ouer against the wildernes in the way and Dauid dwelt in the desert And seing that Saul was come after him into the deset †he sent discouerers and lerned that he was come thither most certainly †And Dauid arose secretly and came to the place where Saul was and when he had seene the place wherein Saul slept and Abner the sonne of Ner the prince of his warre and Saul sleeping in the tent and the rest of the multitude round about him †Dauid spake to Achimelech the Hetheit and Abisai the sonne of Seruia the brother of Ioab saying Who wil goe downe with me to Saul into the campe And Abisai said I wil goe with thee †Dauid therefore and Abisai came to the people by night and found Saul lying and sleeping in the tent and his speare fixed in the ground at his head and Abner and the people sleeping round about him †And Abisai said to Dauid God hath shut vp thine enemie this day into thy handes now therefore I wil thrust him through with my speare in the earth once and twise shal not neede †And Dauid said to Abisai Kil him not for who shal extend his hand vpon the annointed of our Lord shal be innocent †And Dauid said Our Lord liueth vnlesse our Lord shal strike him or his day come to die or descendig into battel he perish †Our Lord be merciful vnto me that I extend not my hand vpon the annointed of our Lord. now therefore take the speare which is at his head cuppe of water and let vs goe †Dauid therefore tooke the speare and cuppe of water which was at Saules head and they went away and there was none that sawe or vnderstood or awaked but al slept because the dead sleepe of our Lord had fallen vpon them †And when Dauid had passed ouer against and stood in the toppe of the mountaine farre of and a good space betwen them †Dauid cried to the people and to Abner the sonne of Ner saying Wilt thou not answer Abner And Abner answering sayd Who art thou that criest and disquietest the king †And Dauid sayd to Abner Art not thou a man And who is like thee in Israel why therefore hast thou not kept thy lord the king for one of the multitude hath entered in to kil the king thy lord †This thing is not good which you haue done Our Lord liueth you are the children of death which haue not kept your lord the annointed of our Lord. Now therefore behold where the kinges speare is where the cup of water is which was at his head †And Saul knew Dauids voice and sayd Is this thy voice my sonne Dauid And Dauid sayd My voice my lord king †and he said For what cause doth my lord persecute his seruant What haue I done or what euil is there in my hand †Now therefore heare I pray my lord King the wordes of thy seruant If our Lord stirre thee vp against me let there be odoure of sacrifice but if the sonnes of men they are cursed in the sight of our Lord which haue cast me out this day that I should not dwel in the inheritance of our Lord saying Goe serue strange goddes †And now let not my blood be shed vpon the earth before our Lord for the king of Israel is come forth to seeke one flea as the perdix is pursued in the mountaines †And Saul sayd I haue sinned returne my sonne Dauid for I wil no more doe thee euil for that my life hath bene precious in thyne eies to day for it appeareth that I haue done foolishly and haue bene ignorant of very many thinges †And Dauid answering sayd Behold the kings speare let one of the kings seruants passe and take it †And our Lord wil reward euerie one according to his iustice and fidelitie for our Lord hath deliuered thee this day into my hand I would not extend my hand vpon the annointed of our Lord. †And as thy life hath bene magnified to day in myne eies so be my life magnified in the eies of our Lord and deliuer he me from al distresse †Saul therefore sayd to Dauid Blessed art thou my sonne Dauid and truly doing thou shalt doe and preuayling thou shalt preuaile And Dauid went into his way and Saul returned into his place CHAP. XXVII Dauid for more securitie goeth againe to Achis king of Geth 5. obtaineth of him the citie of Siceleg 6. by which meanes it becometh subiect to the kinges of Iuda 8. and maketh prayes vpon the enemies of King Achis AND Dauid sayd in his hart at length I shal fal one day into the handes of Saul is it not better that I flee and be saued in the Land of the Philistians that Saul may despaire and cease to seeke me in al the coastes of Israel I wil flee therefore his handes †And Dauid arose and went himselfe and the six hundred men with him to Achis the sonne of Maoch the King of Geth †And Dauid dwelt with Achis in Geth he and his men euerieman his house and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel †And it was told Saul that Dauid was fled into Geth and he added no more to seeke him †And Dauid sayd to Achis If I haue grace in thy sight let there a place be geuen me in one of thy cities of this countrie that I may dwel there for why abideth thy seruant in the citie of the king with thee †Achis therefore gaue him in that day Siceleg for which cause Siceleg became the kinges of Iuda vntil this day †And the number of the daies that Dauid dwelt in the country of the Philistians was foure monethes †And Dauid went vp and his men and draue prayes out of Gessuri and Gerzi and from the Amalecites for these villages were inhabited in the land in old time as men goe to Sur as farre as the Land of Aegypt †And Dauid stroke al the land neither left he anie man or woman and taking the sheepe oxen and asses camels and garments he returned came to Achis †And Achis sayd to him Whom hast thou set vpon to day Dauid answered Against the south of Iuda and against the south of Ierâ—miel and against the south of Ceni †Dauid gaue life neither to man nor woman neither brought them into Geth saying Lest perhaps they
15. Oza 2â— Reg. 6. sodenly slaine for touching the Arke of God the Lavv forbidding vnder paine of death Num. 1. v. 51. 18. v. 7. that none should approch to holie office being not therto orderly called Of workes also of Supererogation called counsailes not preceptes vve haue examples in vovves voluntarily made of thinges not commanded the law prescribing vvhat vovves might be made by vvhom Nu. 30. And Num. 6. a particular rule was proposed to such as of their ovvne accord vvould embrace it a distinct name geuen them to be called Nazarites that is Seperate or Sanctified In which state they vvere to remaine either for a time limited by themselues or their parents or perpetually if they so promised Iudic. 13. 1. Reg. 1. For sâ— farre as their promise extended they were strictly obliged to performe Deut. 23. When thou hast vowed a vow to our Lord thy God thou shalt not slacke to pay it because our Lord thy God wil require it and if thou delay it shal be reputed to thee for sinne If thou wilt not promise thou shalt be without this sinne Pay thy vowes vnto the Highest Psal 75. Vow ye and render your vowes to our Lord your God Psal 49. The Rechabites aftervvardes had a like rule to the Nazariteâ— the same perpetual Hierem. 3â— neuer to drinke wine nor to build nor dwel in houses but in tabernacles nor sow corne nor plant vineyardes VVhich rule though instituted by a man yet the obseruation therof vvas much commended rewarded by God v. 19. Such distinct state of religious persons with other states of the church of Christ were also prefigured Leuit. 11. by the cleane fishes of three distinct vvaters as some holie Fathers do mystically expound that place To vvitte the cleane fishes of the sea are the multitude of lay persons which are dravven out of the sea of this vvorld and happely found good fishes in our Lords nette Math. 13. The cleane fishes of the riuers are the good and fruitful Clergie men that vvatter the vvhole earth by teaching Christian doctrin and ministring holie Sacramentes vvith other Rites and Gouerning the whole Church And the cleane fishes of standing pooles are the Monastical persons liuing perpetually in Cloysters vvhere good soules are alwayes readie for our Lordes table as S. Bernard teacheth Much more the more ancient fathers S. Beda S. Gregorie S. Augustin and others explicate innumerable places of holie Scripture mystically relying therin vpon example of the new Testament so expounding the old Namely S. Paul teaching as before is noted that the whole law was a pedagogue guiding men to Christ and affirming that al thinges happened to the people of the old Testament in figure of the new Leauing therfore to prosecute the same further which would require a verie great worke it may here suffice to geue according to the literal sense a briefe view of certaine other pointes of Religion practised in this fourth age VVhere it is clere that as Iacob the Patriarch had fortold Gen. 48. that Abrahams Isaacs and his owne name should be inuocated so Moyses prayed God for his promise made to them and for their sake to pardon the people saying Exod. 32. Remember ô Lord Abraham Isaac Israel And our Lord was pacified from doing the euil which he had spoken against his people His diuine prouidence so disposing that he could be hindered by such prayers from that which hâ—threatned And whereas Moyses did not directly inuocate the holie Patriarches as Christians now cal vpon glorified Sainctes to pray for them the cause of difference is for that now Sainctes seing God know in him whatsoeuer perteyneth to their glorie which state none bâ—fore Christ attainâ—d vnto Num 35. v. 25. Deut. 4. v. 12. Againe Protestantes obiect that for so much as God knoweth al our necessities desires dispositions and whatsoeuer is in man it is needles say they superfluous in vaine that Sainctes should commend our causes To this we answer that not only glorious Sainctes but also mortal men by Gods ordinaÌ„ce by which nothing is done vainely do such offices as mediators betwen God and other men for so Moyses told the wordes of the people to our Lord Exod. 19. notwithstanding Gods omniscience or knowledge of al thinges Also God expresly commanded Iobs freinds to goe to Iob promising to heare his prayer for thâ—m As for Sainctes hearing or knowing our prayers made to them though onlie God of himselfe and by his owne power seeth mens secrete cogitations and therfore is properly called the searcher of hartes 1. Reg. 16. yet God communicateth this powâ—r to prophetes to see the secrete thoughtes of others so Samuel knew the cogitations of Saul 1. Reg. 9. v. 20. And Abias saw by reuelation the coming of Ierobomas wife to him in Silo 3. Reg. 14. Much more God reuealeth our present state and acts to glorified soules vvho are as Angels in heauen Math. 22. and being secure of their owne glorie are careful sayeth S. Cyprian of our Saluation Neither is it derogation to God that Saints are honoured and titles ascribed to them of intercessors mediators and the like for such titles are geuen to them not as to God but by vvay of participation only So Iudges are called goddes and sauiours Exod. 21. Iudic 3. and Priestes called goddes Exod. 21. Praise geuen to God and Gedeon Iudic. 7. Protection and adoration of Angels is very frequent Exod. 23. 31. Num. 22. Iosue 5. Iudic. 2. 6. 13. The names of the twelue sonnes of Israel were grauen in the two chiefe ornaments of the high priest in the Ephod and Rationale Exod. 28. Manna was not only reserued as a memorie of Gods singular benefite but also honorably reposed as a Relique in a golden vessel and kept in the Arke of God Exod. 16. Heb. 9. Iosephs bones reserued and remoued Iosue 24. Images of holie Cherubims were made and sette vp together with the Arke and Propitiatorie in the chiefe place of the Tabernacle called Sancta Sanctorum Exod. 25. An image also of a serpent was made in brasse for the health of those that were striken by serpentes Num. 21. Images also of lions and oxen were made and sette vnder the foote of the lauer called a sea in the Temple 3. Reg. 7. The honour done to anie holie thing namely to the Arke 2. Reg. 6. redounded to Gods more honour and al this so farre from idolatrie that quite contrarie in presence of the Arke the idol Dagon fel to the ground and broke in peeces 1. Reg. 5. Exequies for the dead with weeping and fasting were then practised in the Church as appeareth by the peoples mourning for Aaron thirtie dayes Num. 20. Also for Moyses Deut. 34. By the Gabaonites fasting seuen dayes for Saul and his sonnes lately slaine 1. Reg. 31. Likewise king Dauid with al his court mourning weping
consecrated and in al wherein there was offered voluntarily a gift to our Lord. †From the first day of the seuenth moneth they began to offer holocaust to our Lord moreouer the temple of God was not yet founded †And they gaue money to hewers of sâ—ones and to masons meate also and drinke and oyle to the Sidonians and Tyrians that they should bring ceder trees from Libanus to the sea vnto Ioppe according to that which Cyrus the king of the Persians had commanded them †And in the second yeare of their coming to the temple of God in Ierusalem the second moneth began Zorobabel the sonne of Salathiel and Iosue the sonne of Iosedec and the rest of their brethren the Priestes and the Leuites and al that were come from the captiuitie into Ierusalem and they appoynted Leuites from twentie yeares and vpward that they should hasten forward the worke of our Lord. †And Iosue stood and his sonnes and his brethren Cedmihel and his sonnes and the children of Iuda as it were one man that they might be instant vpon them that did the worke in the temple of God the sonnes of Henadad and their sonnes and their brethren Leuites †The temple therfore of our Lord being founded by the masons the Priestes stood in their attyro with trumpettes and the Leuites the children of Asaph in cymbals to prayse God by the handes of Dauid the king of Israel †And they sang together in hymnes and confession to our Lord Because he is good because his mercie is for euer vpon Israel Al the people also made a shoute with a lowde crie in praysing our Lord because the temple of our Lord was founded †Verie manie also of the Priestes and the Leuires and the princes of the fathers the ancients that had seene the former temple when they saw this temple founded they wept with a lowd voyce and manie shouting in ioy lifted vp their voyce †Neither could anie man discerne the voice of the crie of them that reioyced and the voice of the weeping of the people for one with an other the people â—howted with alowd crie and the voice was heard far of CHAP. IIII. The schismatical Samaritanes because they are not admitted to communicate With the lewes endeuour to hinder the building of the Temple 5. Which neuertheles procedeth al the dayes of king Cyrus 7. but is hundered by Artaxerxes til the second yeare of Darius BVT the enemies of Iuda and Beniamin heard that the children of the captiuitie built a temple to our Lord the God of Israel †And coming to Zorobabel and the princes of the fathers they sayd to them Let vs build with you because euen as you so do we seeke your God Behold we haue immolated victimes from the dayes of Asor Haddan the king of Assur which brought vs hither †And Zorobabel sayd to them and Iosue and the rest of the princes of the fathers of Israel It is not for you and vs to build a house to our God but we our selues alone wil build to the Lord our God as Cyrus the king of the Persians hath coÌ„manded vs. †It came to passe therfore that the people of the land hindred the handes of the people of Iuda and trubled them in building †And they hyred counselers agaynst them to destroy theyr counsel al the dayes of Cyrus the king of the Persians vntil the reigne of Darius theking of the Persians †And in the reigne of Assuerus in the begining of his reigne they wrote an accusation against the inhabitantes of Iuda and Ierusalem †And in the dayes of Artaxerxes Bâ—selam Mitridates Thabeel the rest that were in theyr counsel writ to Artaxcrxes king of the Persians and the epistle of the accusation was writen in Syriake and was read in the Sirian language †Reum Beelreem and Samsai scribe wrote one epistle from Ierusalem to Artaxerxes the king of this tenure †Reum Beelteem and Samsai scribe and the rest of their counselers the Dineites and the Apharsathaceites the Terphaleites the the Apharseiâ—es the Erchueites the Babylonians the Susanecheites the Dieuites and the Aelamites †and the rest of the Gentiles which Asenaphar the great and glorious transported and made them dwel in the cities of Samaria and in the rest of the countries beyond the Riuer in peace †this is the copie of the epistle which they sent to him To Artaxerxes the king thy seruantes the men that are beyond the Riuer send greeting †Be it knowen to the king that the lewes which came vp from thee to vs are come into Ierusalem a rebellious and naughtie citie which they build making the rampyres thereof and repayring the walles †Now therfore be it knowen to the king that if that citie shal be built and the walles therof repayred they will not geue tribute and tolle yearly rentes and this damage wil come euen to the kinges †But we mindful of the salt that we haue eaten in the palace and because we count it heynous to see the kings harmes therfore we haue sent and certified the king †that thou recount in the bookes of the histories of thy fathers and thou shalt finde writen in the commentaries and shalt know that that citie is a rebellious citie and hurtful to the kinges and prouinces and battels are raysed in it of old time for the which cause also the citie it selfe was destroyed †We certifie the king that if that citie shal be built and the walles therof repayred thou shalt haue no possession beyond the Riuer †The king sent word to Reum Beelteem and Samsai scribe and to the rest that were in their counsel inhabitantes of Samaria and to the rest beyond the Riuer sending greeting and peace †The accusation which you haue sent to vs was openly read before me †and I gaue commandment and they recounted and haue found that that citie of old time rebelleth agaynst the kinges and seditions and battels are raysed in it †For there haue beene also most valiant kinges in Ierusalem which also had dominion ouer al the countrie that is beyond the Riuer They tooke also tribute and rolle and rentes †Now therfore heare the sentence Prohibite ye those men that that citie be not built til it perhaps shal be commanded by me †See that you doe not negligently accomplish this thing and by litle there grow euil agaynst the kinges †Therfore the copie of the edict of Attaxerxes the king was read before Reum Beelteem and Samsai the scribe and their counselers and they went in hast into Ierusalem to the Iewes prohibited them with arme and strength †Then was the worke of the house of our Lord in Ierusalem intermitted and was not done vntil the second yeare of the reigne of Darius the king of the Persians CHAP. V. By the exhortation of Aggaeus and Zacharias the people procede in building the semple 3. VVhich their enimies
many other things did I giue Moreouer also the yearly allowance of my dukedome I sought not for the people was very much empouerished †Remember me my God to good according to al things which I haue done to this people CHAP. VI. The enemies guilfully offer to make league with the Iewes 3. but Nehemias procedeth in building the walles 16. and al bordering nations feare them AND it came to passe when Sanaballat had heard and Tobias and Gossem the Arabian and the rest of our enimies that I did build the wal and there was no breach remayning in it how beit at that time I had not put the doores in the gates †Sanaballat and Gossem sent to me saying Come and let vs make a league together in the villages in the field of Ono But they thought to doe me euil †I sent therfore messengers to them saying I am doing a great worke and I can not goe downe lest perhaps it be neglected when I shal come and descend to you †But they sent to me according to this word foure times and I answered them according to the former word †And Sanaballat sent his seruant to me the fifth time according to the former word and he had a letter in his hand written in this maner Among the Gentiles it is heard and Gossem hath sayd that thou and the Iewes meane to rebel and therfore thou buildest the wal and wil aduance thy selfe king ouer them for which cause †thou hast sette vp prophettes also which should preach of thee in Ierusalem saying There is a king in Iurie The king wil heare of these thinges therfore come now that we may take counsel together †And I sent to them saying It is not done according to these words which thou speakest for thou framest these things of thine owne hart †For al these terrified vs thinking that our hands would cease from the worke and we would leaue of For which cause I did the more strengthen my hands †and I entred into the house of Samaia the sonne of Dalaia the sonne of Metabeel secretly who sayd Let vs consult with our selues in the house of God in the middes of the temple and Let vs shutte the doores of the temple because they wil come to kil thee and in the night they wil come to slea thee †And I sayd Doth any man that is like vnto me flee and who being as I am wil goe into the temple and liue I wil not goe in †And I vnderstood that God had not sent him but as it were prophicying he had spoken to me and Tobias and Sanaballat had hyred him †For he had taken a price that I being terrified should do it and sinne and they might haue some euil to vpbraid me withal †Remember me Lord for Tobias and Sanaballat according to such their workes Yea and Noadias the prophete and the rest of the prophetes that terrified me †But the wal was finished the fiue and twenteth day of the moneth of Elul in two and fiftie dayes †It came topasse therfore when al our enimies had heard it that al nations which were round about vs feared were dismayed within them selues and knew that this worke was done of God †But in those dayes also many letters of the principal Iewes were sent to Tobias and from Tobias there came to-them †For there were many in Iurie sworne vnto him because he was the sonne in law of Sechenias the sonne of Area and Iohanan his sonne had taken the daughter of Mosollam the sonne of Barachias †Yea and they praysed him before me and they reported my words vnto him and Tobias sent letters to terrifie me CHAP. VII Nehemias appointeth watchmen in Ierusalem 5. and calling the people together reciteth the number of those which came first from Babylon 68. likewise of their cattel 70. and the giftes of certaine chiefe men towards the reparations AND after the wal was built I had put on the doores and numbred the porters and singing men and Leuites †I commanded Hanani my brother and Hananias prince of the house of Ierusalem for the semed as it were a true man and one that feared God aboue the rest †and I sayd to them Let not the gates of Ierusalem be opened vntil the heate of the sunne And when they yet stood by the gates were shut and barred and I sette watchmen of the inhabitants of Ierusalem euery one by their courses and euery man against his house †And the citie was exceding large and great and the people few in the middes therof there were no houses built †But God gaue me in my hart and I assembled the princes and magistrates and common people that I might number them and I found a booke of the number of them that came vp first and there was found written in it †These are the children of the prouince which came vp from the captiuirie of them that were transported whom Nabuchodonosor the king of Babylon had transported and returned into lurie euery one into his owne citie †They that came with Zorobabel Iosue Nehemias Azarias Rahamias Nahamani Mardochaeus Belsam Mespharath Begoai Nahum Baana The number of the men of the people of Israel †The children of Pharos two thousand an hundred seuenty two †The children of Saphatia three hundred seuentie two †The children of Area six hundred fiftie two †The children of Phahathmoab of the children of Iosue and Ioab two thousand eight hundred eightene †The children of Aelam a thousand two hundred fiftie foure †The children Zethua eight hundred fourtie fiue †The childeren of Zachai seuen hundred sixtie †The childeren of Bannui six hundred fourtie eight †The children of Bebai six hundred twentie eight †The children of Azgad two thousand three hundred twentie two †The childeren of Adonicam six hundred sixtie seuen †The children of Beguai two thousand sixtie seuen †The childeren of Adin six hundred fiftie fiue †The childeren of Ater childeren of Hezecias ninetie eight †The childeren of Hasem three hundred twentie eight †The children of Besai three hundred twentie foure †The children of Hareph an hundred twelue †The children of Gabaon nyntie fiue †The childeren of Betlehem and Netupha an hundred eightie eight †The men of Anathoth an hundred twentie eight †The men of Bethazmoth fourtie two †The men of Cariathiarim Cephira and Beroth seuen hundred fourtie three †The men of Rama and Geba six hundred twentie one †The men of Machmas an hundred twentie two †The men of Bethel and Hai an hundred twentie three †The men of an other Nebo fiftie two †The men of an other Aelam a thousand two hundred fiftie foure †The childeren of Harem three hundred twentie The childeren of Iericho three hundred fourtie fiue †The childeren of Lod Hadid and Ono seuen hundred twentie one †The childeren of
wil not that you search my doing and til I bring you word let nothing els be done but pray for me to our Lord God †And Ozias the prince of Iuda said to her Goe in peace and our Lord be with thee to the reuenge of our enemies And returning they departed CHAP. IX Iudith in hearecloth ashes prayeth for the deliuerie of the people remembering like benefites of God 12. craueth powre to ouerthrow Holofernes VVHO going away Iudith went into her oratorie and clothing her self with hearecloth put ashes vpon her head and falling prostrate to our Lord she cried to our Lord saying †Lord God of may father Simeon who gauest him a sword for defenee against strangers which were rauishers in their coinquination and discouered the virgine vnto confusion †and gauest their wemen into praye and their daughters into captiuitie and al the praye to be diuided to thy seruantes which were zelous in thy zele helpe I bebesech thee oÌ„ lord God me a widow †For thou hast done the thinges heretofore and hast purposed one thing after an other and that hath bene done which thou wouldest †For al thy wayes are readie and thy iudgementes thou hast put in thy prouidence †Looke vpon the campe of the Assyrians now as thou didst voutsafe to see the campe of the Aegyptians when they ran armed after thy seruantes trusting in chariotes and in their horsemen and in a multitude of men of warre †But thou didst looke ouer their campe and darke nesse wearied them †The depth held their feete and the waters ouerwhelmed them †So let these also be made ô Lord which trust in their multitude and in their chariotes and in pikes and in shieldes and in their arrowes and glorie in their speares †and know not thy self art our God which destroyest warres from the beginning and Lord is thy name †Lift vp thyne arme as from the beginning and dash their power in thy power let their power fal in thy wrath which promise that they wil violate thy holie thinges and pollute the tabernacle of thy holie name with their sword throw downe the horne of thyne altar †Bring to passe Lord that his pride be cut of with his owne sword †let him be caught with the snares of his eies in me and thou shalt strike him from the lippes of my charitie †Geue me constancie in mind that I may contemne him and powre that I may ouerthrow him †For this shal be a memorial of thy name when the hand of a woman shal ouerthrow him †For not in multitude is thy power ô Lord neither in strength of horses is thy wil neither haue the proud pleased thee from the beginninge but the prayer of the humble and meeke hath alwayes pleased thee †God of the heauens creatour of the waters and Lord of euerie creature heare me wretch praying and presuming of thy mercie †Remember Lord thy testament and geue a word in my mouth and strengthen counsel in my hart that thy house may continew in thy sanctification †and al Nations may acknowledge that thou art God and there is no other besides thee CHAP. X. Iudith excellently adorned and very beautiful goeth with her handmaide towards the campe 11. is taken by the watch 16. and brought to Holofernes AND it came to passe when she had ceased to crie to our Lord she rose from the place wherein she lay prostrate to our Lord. †And she called her abra and going downe into her house she tooke from her the hearecloth and put of the garmentes of her widowhood †and washed her bodie and anoynted her self with ointement and plaited the heare of her head and put a crowne vpon her head and clothed her self with the garmentes of her ioyfulnes and put pantoâ—â—es on her feete and tooke braceletes and Lilies and â—areleâ—es and ringes and with al her ornamentes she adorned her self †To whom also our Lord gaue beautie because al this trimming did not depend of sensualitie but of vertue ther fore our Lord amplified this beautie on her that she might appeare to al mens eies of incomparable comlines †She therfore layd vpon her abra a bottel of wyne and a veÌ„ssel of oyle and polent and drie figges and bread and cheese and went foreward †And when they were come to the gate of the citie they found Ozias expecting and the ancientes of the citie †Who when they saw her being astonished maruailed at her beautie exceedingly †Yet asking her no question they let her passe saying The God of our fathers geue thee grace and strengthen al the counsel of thy hart with his powre that Ierusalem may glorie vpon thee and thy name may be in the number of the holie and iust †And they that were there said al with one voyce So be it so be it †But Iudith praying our Lord passed through the gates she and her Abra. †And it came to passe when she went downe the hil about breake of day the watchmen of the Assyrians mette her and held her saying whence comest thou or whither goest thou †Who answered I am a daughter of the Hebrews therfore am I fled from their face because I knew it should come to passe that they should be geuen you vnto spoyle because that contemning you they would not of their owne accord yeld themselues that they might find mercie in your sight †For this cause I thought with my self saying I wil goe to the presence of the prince Holofernes that I may tel him their secretes and shew him by what entrance he may winne them so that there shal not fal one man of his armie †And when those men had heard her wordes they considered her face and she was a wonder in their eies for they marueiled at her beautie excedingly †And they said to her Thou hast saued thy life in that thou hast found such counsel that thou wouldest come downe to our lord †And this know thou that when thou shalt stand in his sight he wil deale wel with thee and thou shalt be most gratious in his hart And they brought her to the tabernacle of Holofernes telling him of her †And when she was entered before his face forth with Holofernes was caught in his eies †And his guard said to him who can contemne the people of the Hebrewes which haue so beautiful wemeÌ„ that we should not worthely fight against them for these †Iudith therfore seeing Holofernes sitting in a canopie which was wouen of purple and gold and emerauld and pretious stones †and when she had looked in his face she adored him falling prostrate vpon the ground And the seruantes of Holofernes lifted her vp their lord commanding it CHAP. XI Holofernes demanding Iudith the cause of her coming 4 she deceiueth him with a probable narration THEN Holofernes said to her Be of good chere and
feare not in thy hart because I haue neuer hurt man that would serue Nabuchodonosor the king †And thy people if they had not contemned me I would neuer haue lifted vp my speare ouer them †But now tel me for what cause hast thou departed from them and it hath pleased thee to come to vs †And Iudith said to him Take the wordes of thy handmayde for if thou wilt folow the wordes of thy handmayde our Lord wil do with thee a perfect thing †For Nabuchodonosor the king of the earth liueth and his power liueth which is in thee to the chastising of al straying soules that not onlie men serue him by thee but also the beastes of the field obey him †For the industrie of thy mind is reported to al nations and it is declared to al the world that thou onlie art good and mightie in al his kingdom and thy discipline is bruted to al prouinces †Neither is that vnknowne which Achior spake neither are we ignorant of that thou hast commanded to come vpon him †For it is certaine that our God is so offended with sinnes that he hath sent word by his prophetes to the people that he wil deliuer them for their sinnes †And because the children of Israel know they offended their God thy dread is vpon them †Moreouer also famine hath inuaded them and for drought of water they are now estemed among the dead †Finally they ordayne this to kil their cattel and to drinke the bloud of them †and the holie thinges of our Lord their God which God commanded not to be touched in corne wine and oile these haue they purposed to bestow and they wil consume the thinges which they ought not to touch with their handes therfore because they do these thinges it is sure that they shal be geuen into perdition †Which I thy handmayde knowing am fled from them and our Lord hath sent me to tel thee these verie thinges †For I thy handmayde worshippe God euen now being with thee and thy handmayde wil goe forth and I wil pray God †and he wil tel me when he wil repay them their sinnes and I coming wil tel thee so that I may bring thee through the middes of Ierusalem and thou shalt haue al the people of Israel as sheepe that haue no pastor and there shal not so much as one dog barke against thee †because these thinges are told me by the prouidence of God †And because God is angrie with them I am sent to tel these vetie thinges to thee †And al these wordes pleased Holofernes and his seruantes and they maruailed at her wisedom and one said to an other †There is not such a woman vpon the earth in looke in beautie and in sense of wordes †And Holofernes sayd to her God hath done wel which sent thee before the people that thou mightest geue them into our handes †and because thy promise is good if thy God shal doe this for me he shal also be my God and thou shalt be great in the house of Nabuchodonosor and thy name shal be renowmed in al the earth CHAP. XII Iudith is brought into Holofernes treasurehouse 2. hath leaue to abstaine from the Gentils meates 5. and to goe forth in the night to pray 10. The fourth day she cometh to Holofernes banket 16 he is taken with concuspiscence and drinketh very much wine THEN he bad her goe in where his treasures were layd vp and bad her tarie there and he appoynted what should be geuen her of his owne banket †To whom Iudith answered and said Now I can not eate of these thinges which thou commandest to be geuen me lest there come displeasure vpon me but I wil eate of these thinges which I haue brought †To whom Holofernes said If these thinges which thou hast brought with thee shal fayle thee what shal we doe to thee †And Iudith said Thy soule liueth my lord that thy handmayde shal not spend al these thinges til God doe by my hand these thinges which I haue purposed And his seruantes brought her into the tabernacle which he had commanded †And whiles she went in she desired that she might haue licence to goe forth in the night and before day to prayer and to besech our Lord. †And he commanded his chamberlaynes that as it pleased her she should goe out come in to adore her God for three dayes †And she went forth in the nightes into the vale of Bethulia and washed her self in a fountaine of water †And as she came vp she prayed our Lord the God of Israel that he would direct her way to the deliuerie of his people †And going in she remayned pure in the tabernacle vntil she tooke her owne meate in the euening †And it came to passe in the fourth day Holofernes made a supper to his seruantes and sayd to Vagao his eunuch Goe and perswade that Hebrew woman that she consent of her owne accord to dwel with me †For it is a foule thing with the Assyrians if a woman mocke a man in doing that she passe free from him †Then Vagao went in to Iudith said Let not the good yong maide feare to goe in to my Lord that she may be honoured before his face that she may eate with him and drinke wine in ioyfulnes †To whom Iudith answered Who am I that I should gaynesay my lord †Al that shal be good and best before his eies wil I doe And whatsoeuer shal please him that shal be best to me al the dayes of my life †And she arose and decked herself with her garmentes and going in she stood before his face †And the hart of Holofernes was strooken for he burnt in the concupiscence of her †And Holofernes said to her Drinke now and sit downe in ioyfulnes because thou hast found grace before me †And Iudith said I wil drinke my lord because my soule is magnified this day aboue al my dayes †And she tooke and did eate and dranke before him those thinges which her handmayde had prepared her †And Holofernes was made pleasant toward her and dranke wine exceeding much so much as he had neuer drunke in his life CHAP. XIII Holofernes lying in a druncken sleepe Iudith cutleth of his head 12. so returneth with her mâ—â—de through the gard as it were to pray cometh to Bethulia 16. exhorteth al to thinke God and sheweth them the head 22. She is blessed of al. 27. Achior also praiseth God and Iudith AND when it was waxen late his seruantes made hast to their lodgings and Vagao shut the chamber doores and went his way †And they were al ouerladen with wine †And Iudith was alone in the chamber †Moreouer Holofernes lay in his bed fast a slepe with very much drunkennes †And Iudith said to her mayd that she should stand without before the chamber
V. 1. Turne to some of the Sainctes Eliphaz prouoking Iob to produce some of his opinion or to seeke the helpe and patronage of some Sainct in his cause plainly sheweth the common faith and practise of inuocating Sainctes in that time Els it had benne a frinâ—lous speach which is not to be imputed to a sensible wise man as he was For it appeareth by the drift of his reasoning that he supposed some of Gods special seruantes would maintaine a good cause but that Iobs cause was such as neither God nor holie Angel nor good man would defend and therfore boldly prouoked him to this trial presuming that he should finde no such patron Neither did he wil Iob in these wordes to cal vpon God only for he could not erre so grosly as to cal God some of the Sainctes but must meane some other holie person And it is clere by the Septuaginta Interpreters that Eliphaz willed Iob to inuocate the Angels saying Inuocate if anie vvil ansvver thee or if thou canst behold anie of the holie Angeles S. Gregorie expoundeth it to the same sense that Sainctes were to be inuocated in a good cause but that Eliphaz here dispicing and deriding holie Iob sayd to him Thou canst not find Sainctes thy helpers in affliction vvhom thou vvouldest not haue thy felovves in prosperitie CHAP. VI. Iob answereth the obiections of Eliphaz shewing that in deede the calamitie which he suffereth is much greatter then his sinnes deserue and therfore his lamentation is excusable 8. wisheth if it so please God that he may dye 13. complaneth that his freindes are become his aduerseries 16 grauely expostulateth that they reprehend him 12. and helpe him not BVT Iob answering sayd †Would God my sinnes were weyed wherby I haue deserued wrath and the calamitie which I suffer in a balance †“ As the sand of the sea this would appeare heauier wherfore my wordes also are ful of sorrow †Because the arrowes of our Lord be in me the indignation whereof drinketh vp my spirit and the terrours of our Lord warre agaynst me †Wil the wilde asse roare when he hath grasse or the oxe loweth when he shal stand before the ful manger †Or can an vnsauerie thing be eaten that is not seasoned with salt or can a man tast that which being tasted bringeth death †The thinges which before my foule would not touch now for anguish are my meates †Who wil graunt that my petition may come and that God would geue me that which I expect †And he that hath begune the same would loose his hand and cut me of †And this might be my comfort that afflicting me with sorrow he spare not not I gayne say the wordes of the Holie one †For What is my strength that I can susteyne it or what is mine end that I should doe patiently †Neither is my strength the strength of stones neither is my â—â—est of brasse †Behold there is no help for me in my self and my familiar freindes also are departed from me †He that taketh away mercie from his frend forsaketh the feare of our Lord. †My brethren haue passed by me as the torrent that passeth swiftly in the valleys †They that feare the hoare frost snow shal fal vpon them †At the time when they shal be dissipated they shal perish and after they waxe hote they shal be dissolued out of their place †The pathes of their steppes are intangled they shal walke in vayne and shal perish †Cosider ye the pathes of Thema the wayes of Saba expect a litle while †They are confounded because I haue hoped they are come also euen vnto me and are couered with shame †Now you are come and euen now seing my plague you are afrayd †haue I sayd Bring ye to me and of your substance geue to me †Or deliuer me from the hand of the enemie and out of the hand of the strong deliuer me †Teach ye me and I wil hold my peace and if I perhaps haue beene ignorant in anie thing instruct ye me †Why haue you detracted from the wordes of truth whereas there is none of you that can controwle me †To rebuke only you frame speaches and you vtter wordes in the wind †You rush in vpon a pupil and you endeuoure to ouerthrow your frend †Notwithstanding accomplish that which you haue begune geue eare and see whether I lie †Answer I besech you without contention and speaking that which is iust iudge ye †And you shal not finde iniquitie in my tongue neither shal folie sound in my iawes ANNOTATIONS CHAP. VI. 3. As the sand of the sea Scarse anie figure is more common in holie Sâ—ipture then Hyperbole wherby ouâ— vnderstanding is drawne to coÌ„ceiue the greatnes of thinges that otherwise surpasse vulgar capacitie So Iob signifieth here that his calamitie being vveighed vvith his sinnes in balance vvould appeare heauier not precisely in proportion of the number of sandes in the sea but exceding much in true comparison Of which superabundance of paines patiently suffered by holie Iob and other Sainctes more then their sinnes deserued especially of our B. Sauiour who could not sinne and of our B. Ladie who neuer sinned remayneth an infinitie treasure of satisfactorie workes appliable by the supreme stuard of Gods Church Christs Vicar in earth for satisfaction of others which haue nede and are in the communion of Sainctes and performe the conditions appointed And so this high stuard may in due maner by his authoritie geue limited or plenarie pardones to penitentes of the paines which otherwise they should suffer in this life or in purgaritie for their sinnes first remitted Other Bishops can also geue or dispence so much as the Supreme Bishop alloâ—teth to their powre al to edification and necessitie of Gods seruantes as dispencers not dissipators of so holie treasure CHAP. VII Iob explicateth diuers calamities of mans life and namely of his owne 6. Suposing it not likelie that he shal returne to former prosperous state 15. desireth to dye THE life of man vpon earth is a warfare his daies as the daies of an hyred man †As a seruant desireth the shadow as the hired man taryeth for the end of his worke †So I also haue had vayne monethes and haue numbred to my self laborious nightes †If I sleepe I shal say When shal I arise and agayne I shal expect the euening and shal be replenished with sorowes euen vntil darkenens †My flesh is clothed with rottenesse and filth of dust my skinne is withered drawen together †My daies haue passed more swiftly then the webbe is cut of the weauer and are consumed without anie hope †Remember that my life is a winde and myne eie shal not returne to see good thinges †Neither shal the sight of man behold me thine eies vpon me and I shal not stand †As a
can not possesse them †There remayned not of his meate therfore nothing shal continewe of his goodes †When he shal be filled he shal be straytened he shal burne and al sorow shal fal vpon him †Would God his belly were filled that he may send forth the wrath of his furie vpon him and rayne his battel vpon him †He shal flee wepons of yron and shal fal vpon a bowe of brasse †The sword plucked out and coming forth of his scabbard and glistering in his bitternesse the horrible shal goe and come vpon him †Al darkenesse is hid in his secretes fyre that is not kindled shal deuoure him he shal be afflicted leaft in his tabernacle †The heauens shal reuele his iniquitie and the earth shal rise against him †The blossome of his house shal be opened â—e shal be plucked downe in the day of Gods furie †This the portion of an impions man from God the inheritance of his wordes from our Lord. CHAP. XXI Iob requiring his freindes to heare him 7. discourseth of the cause why some euil men prosper al this life BVT Iob answering sayd †Heare I besech you my wordes and doe penance †Beare with me that I also may speake and after my wordes if it shal seme good laugh ye †Is my disputation agaynst man that I ought not worthely to be sorie †Harken to me and be astonied and put the finger vpon your mouth †And I when I shal remember am afrayd and trembling shaketh my flesh †Why then doe the impious liue are they aduanced and strengthened with riches †Their seede contineweth before them a multitude of kinsemen and of nephewes in their sight †Their houses be secure and peaceable the rod of God is not vpon them †Their bullock hath conceiued and hath not made abortion their cow hath calued and is not depriued of her calfe †Their litle ones goe forth as flockes and their infantes reioyse with pastimes †They hold the timbrel the harpe reioyse at the sound of the organe †They lead their daies in wealth and in a moment they goe downe to hel †Who sayd to God depart from vs we wil not the knowlege of thy waies †Who is the Omnipotent that we should serue him and what doth it profite vs if we shal pray him †But yeâ— because their good things are not in their hand be the counsel of the impious far from me †How often shal the candel of the impious be extinguished and inundation come vpon them and shal he deuide the sorowes of his furie †They shal be as chaffe before the face of the winde and as ashes which the whirlewinde scattereth †God shal reserue the sorow of the father to his children and when he shal haue rendred it then shal he know †His eies shal see his owne slaughter and he shal drincke the surie of the Omnipotent †For what doeth it pertayne to him concerning his house after him although the number of his monethes be diminished the halfe †Shal anie man teach God knowledge who iudgeth the high ones †This man dieth strong and in health rich and happie †His vowels be ful of fatte and his bones be embrewed with marrow †But an other dieth in bitternesse of soule without anie riches †And yet they shal sleepe together in the dust and wormes shal couer them †Surely I know your cogitations and vniust sentences agaynst me †For you say Where is the house of the prince and where are the tabernacles of the impious †Aske anie of the wayfaring men and you shal vnderstand that he knoweth these self same thinges †Because the euil man is kept vnto the day of perdition and he shal be led to the day of furie †Who shal reproue his way before him and who shal repay him the thinges that he hath done †He shal be brought to the graues and shal watch in the heade of the dead †He hath beene sweete to the grauel of Cocytus after him he shal drawe euerie man and before him innumerable †How therfore doe ye comforth me in vayne whereas your answer is shewed to be repugnant to the truth CHAP. XXII Eliphaz contendeth that God is not pleased with a iust mans afflictions 5. falsly imputeth enormious crimes to holie Iob 12. and grosse errors 21. wisheth him therfore to repent that so he may prosper BVT Eliphaz the Themanite answering sayd †Can man be compared with God yea though he be of perfect knowlege †What doth it profite God if thou be iust or what doest thou aduantage him if thy way be vnspotted †Shal he be afrayde to reproue thee and come with thee into iudgement †And not for thy very great malice and thine infinite iniquities †For thou hast taken away the pledge of thy brethren without cause and the naked thou hast spoyled of clothes †Water to the wearie thou hast not geuen and from the hungrie thou hast withdrawen bread †In the strength of thine arme thou didst possesse the earth and being the mightiest thou didst obteyne it †Widowes thou hast sent away emptie and the armes of pupilles thou hast broken in peeces †Therfore art thou compassed with snares and soden feare trubleth thee †And thoughtest thou that thou shouldest not see darkenes and that thou shouldest not be oppressed with the violence of ouerflowing waters †Doest thou not thinke that God is higher then heauen is exalted aboue the toppe of the starres †And thou sayest For what knoweth God and he iudgeth as it were by a mist †The cloudes are his couert neither doth he consider our thinges and he walketh about the poles of heauen †Doest thou couet ro keepe the path of worldes which wicked men haue troden †Who were taken away before their time and a floud hath euerthrowen their foundation †Who sayd to God Depart from vs and as though the Omnipotent could do nothing they estemed him †Whereas he had filled their houses with good things whose sentence be far from me †The iust shal see and shal reioyse and the innocent man shal skorne them †Is not their exaltation cut downe and hath not fire deâ—oured the remnantes of them †Agree thou therfore to him and haue peace and by these thinges thou shalt haue the best fruites †Receiue the law of his mouth and put his wordes in thy hart †If thou wilt returne to the Omnipotent thou shalt be builded vp and shalt make iniquitie far from thy tabernacle †He shal geue for earth flint and for flint torrentes of gold †And the Omnipotent shal be agaynst thine enemies siluer shal be heaped together vnto thee †Then shalt thou a bound in delightes vpon the Omnipoten and shalt lift vp thy face to God †Thou shalt aske him and he wil heare thee and thou
illuminate them with the light of the liuing †Attend Iob and heare me and hold thy peace whiles I speake †But if thou hast what to speake answer me speake for I would thee to appeare iust †And if thou haue not heare me hold thy peace and I wil teach thee wisedom CHAP. XXXIIII Againe Eliu chargeth Iob with blasphemie and other crimes 10. sheweth the equitie of Gods iudgement 20. and that al thinges are subiect to Gods powre and knowlege ELIV therfore pronouncing spake these wordes also †Heare ye wise men my wordes and ye learned harken to me †For the eare proueth wordes and the throate discerneth meates by the ras◠†Let vs choose vs iudgement and among vs let vs see what is the better †Because Iob sayd I am iust and God hath subuerted my iudgement †For in iudging me there is a lie mine arrow is violent without anie sinne †What man is there as is Iob that drinketh skorning as it were water †That goeth with them that worke iniquitie and walketh with impious men †For he hath sayd Man shal not please God although he runne with him †Therfore ye discrete men heare me far from God be impietie and iniquitie from the Omnipotent †For he wil render a man his worke and according to the waies of euerie one he wil recompence them †For in verie deed God wil not condemne without cause neither wil the Omnipotent subuert iudgement †What other hath he appointed ouer the earth or whom hath he sette ouer the world which he made †If he direct his hart to him he shal drawe his spirit and breath vnto him †Al flesh shal faile together and man shal returne into ashes †If then thou haue vnderstanding heare that is sayd and harken to the voice of my speach †Can he that loueth not iudgement be healed and how doest thou so far condemne him that is iust †That sayth to the king Apostata that calleth dukes impious †Who accepteth not the persones of princes nor hath knowen the tyrant when he contended against the poore man for al are the worke of his handes †They shal sodenly die and at midnight peoples shal be trubled and shal passe and take away the violent without hand †For his eies are vpon the waies of men and he considereth al their steppes †There is not darkenesse and there is not shadow of death that they may be hid there which worke iniquitie †For it is no more in mans powre to come to God into iudgement †He shal destroy manie innumerable shal make other to stand for them †For he knoweth their workes and therfore he shal bring night and they shal be destroyed †As impious men he hath stroken them in the place of them that see †Who as it were of purpose haue reuolted from him and would not vnderstand al his waies †That they caused the crie of the needie man to come to him and he heard the voice of the poore †For he granting peace who is there that can condemne After he shal hide his countenance who is there that may behole him both vpon nations and vpon al men †Who maketh a man that is an hypocrite reigne for the sinnes of the people †Therfore because I haue spoken to God thee also I wil not prohibite †If I haue erred teach thou me if I haue spoken iniquitie I wil adde no more †Doth God require it of thee because it hath displeased thee for thou beganst to speake and not I but if thou know anie better thing speake †Let men of vnderstanding speake to me and let a wiseman heare me †But Iob hath spoken folishly and his wordes sound not discipline †O my father let Iob be proued euen to the end cease not from the man of iniquity †Who addeth blasphemie vpon his sinnes let him be restrayned in the meane time among vs and then let him prouoke God to iudgement with his speaches CHAP. XXXV Eliu pretending that Iob had sayde God to be vniusts she weth that mans pietie nor impietie neither profiteth nor disprofiteth God 13 and that he iudgeth al thinges rightly THERFORE Eliu againe spake these wordes †Doth thy cogitation seme iust to thee that thou sadyst I am iuster then God †For thou saydst That which is right doth not please thee or what wil it profite thee if I sinne †Therfore wil I answer to thy wordes to thy frendes with thee †Looke vp to heauen and see and behold the skie that it is higher then thou †If thou sinne what shalt thou hurt him and if thine iniquiries be multiplied what shalt thou doe against him †Moreouer if thou doe iustly what shalt thou geue him or what shal he receiue of thy hand †Man that is like to thee thy impietie shal hurt and thy iustice shal helpe the sonne of man †Because of the multitude of calumniatours they shal cry and shal waile for the force of the arme of tyrantes †And he hath not sayd Where is God that made me that hath geuen songs in the night †Who teacheth vs aboue the beastes of the earth and instructeth vs aboue the foules of the ayre †There shal they crie and he wil not heare because of the pride of the euil †God therfore wil not heare without cause and the Omnipotent wil behold the causes of euerie one †Yea when thou shalt say He considereth not be iudged before him expect him †For he doth not now inferre his furie neither doth he reuenge wickednesse excedingly †Therfore Iob in vaine openeth his mouth and without knowledge multiplieth wordes CHAP. XXXVI Yet further Eliu sheweth that God by his powre and wisdome geueth to euerie one that is iust 16. inferring falsly that al Iobs affliction is for his sinnes 22. discoursing stil of Gods poure wisdom and prouidence ELIV also adding speake these wordes †Beare with me a litle and I wil shew to thee for as yet I haue what to speake for God †I wil repete my knowledge from the beginning and I wil proue my maker iust †For in deede my wordes are without lye and perfect knowledge shal be proued to thee †God doth not cast away the mightie wheras as himself also is mightie †But he saueth not the impious and he giueth iudgement to the poore †He shal not take away his eyes from the iust man and he placeth kinges in the throne for euer and there they are extolled †And if they shal be in cheines and be bound with the ropes of pouertic †He shal shew them their workes and their wicked deedes because they haue bene violent †He also shal reuele their eare to chastise them and shal speake that they may returne from iniquitie †If they shal heare and obserue they shal accomplish their daies in good and their years in
and al truthes and so returne vpon him al vanitie and lying wherwith he allureth seduceth Finally to sinne it selfe we owe hate and reuenge because it is the only euil that hurteth vs and due punishment with zele of iustice because it dishonoreth God He that thus offereth sacrifice of iustice may instly as it foloweth in the Psalme hope yet not in him selfe but in our Lord. And lest anie should pretend ignorance saying vvho shevveth or teacheth vs good thinges as though they lacked instruction the Prophete preuenteth this vaine excuse saying The light of thy countenance o Lord the light of reason which is the image of God wherto we are created like is signed vpon vs fixed in our vnderstanding that we may see there is a God that ought to be serued and that he wil revvard his seruants Heb. 11. PSALME V. Iust men in affliction appeale to God the reuenger of iniuries 5. knowing and prosessing that God hateth iniquity 9. therfore remitte their cause to him 11. recite certaine enormious vices of the wicked 13. and expect Gods final iudgement of the good and bad †Vnto the end for her that obtaineth the inheritance The Psalme of Dauid RECEIVE ô Lord my wordes with thine eares vnderstand my crie †Attend to the voice of my prayer my king and my God †Because I wil pray to thee Lord in the morning thou wilt heare my voice †In the morning I wil stand by thee and wil see because thou art “ not a God that wilt iniquitie †Neither shal the malignant dwel neere thee neither shal the vniust abide before thine eies †Thou hatest al that worke iniquitie thou wilt destroy al that speake lie †The bloudie and deceitful man our Lord wil abhorre †But I in the multitude of thy mercy I wil enter into thy house I wil adore toward thy holie temple in thy feare Lord conduct me in thy iustice because of mine enimies direct my way in thy sight †Because there is no truth in their mouth their hart is vayne †Their throte is an open sepulchre they did deceitfully with their tongues iudge them o God †Let them faile of their cogitations according to the multitude of their impieties expel them because they haue prouoked thee ô Lord. †And let al be glad that hope in thee they shal reioyce for euer and thou shalt dwel in them And al that loue thy name shal glorie in thee because thou wilt blesse the iust †Lord as with a shield of thy good wil thou hast crowned vs. ANNOTATIONS PSALME V. 5. Not a God that vvilt iniquitie Seing God vvil not iniquitie as these wordes testifie in plaine termes it foloweth necessarily that he is not author nor cause of anie sinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie and in respect therof hateth al that vvorke iniquities as the authours of iniquity though he loueth them as his creatures and of his part requireth their saluation PSALME VI. Dauids earnest and hartie praier after he had grieuously sinned 5. which being grounded in filial not seruil feare 9. concludeth with assured hope and confidence in Gods mercie †Vnto the end in songs the Psalme of Dauid for the octaue LORD rebuke me not in “ thy furie nor chastise me in “ thy wrath Haue mercie on me Lord because I am weake heale me Lord because al my bones be trubled †And my soule is trubled exceedingly but thou Lord how long †Turne thee o Lord and deliuer my soule saue me for thy mercie †Because there is not in death that is mindful of thee and in hel who shal confesse to thee †I haue labored in my sighing I wil euerie night was he my bed I wil water my couche with my teares †My eye is trubled for furie I haue waxen old among al myne enemies †Depart from me al ye that worke iniquitie because our Lord hath heard the voice of my weeping †Our Lord hath heard my petition our Lord hath receiued my prayer †Let al myne enemies be ashamed very sore trubled let them be conuerted and asha med very quicly ANNOTATIONS PSALME VI. 1. For the octaue Literally it semeth that the Psalmes which haue For the octaue in their titles were to be song on an instrument of eight stringes So the Caldee paraphasis translateth In eitheris octo chordarum in Citherus of eight stringes But prophetically S. Augustin others expound it to perteine to the Resurrection in the end of this world So Dauid and al penitent sinners bewaile their sinnes and do penance in this life for the octaue that is for the world to come 1. In thy fury nor in thy vvrath By furie is signified diuine iustice irreuocably condemning the wicked to eternal damnation by vvrath Gods fatherlie chasticement correcting sinners whom he saueth VVherupon S. Gregorie teacheth that the faithful soule not only feareth furie but also wrath because after the death of the flesh some are deputed to eternal torments some passe to life through the fire of purgation VVhich doctrine the same holy father confirmeth by the iudgement of S Augustin more ancient VVho likewise affirmeth that al those which haue not laide Christ their fundation are rebuked in furie because they are tormented in eternal fire and those which vpon right fundation of true faith in Christ haue built vvood hay stubble are chastised in wrath because they are brought to rest of beatitude but purged by fire Let therfore the faithful soule considering what she hath donne and contemplating what she shal receiue say Lord rebuke me not in thy furie nor chastice me in thy vvrath As if she said more plainly This only with my whole intention of hart I craue this incessantly with al my desires I couete that in the dreadful iudgement thou neither strike me with the reprobate nor afflict me with those that shal be purged in barning flames Thus S. Gregorie in 1. Psalm penitent v. 1. PSALME VII Dauid in confidence of his iust cause and vniust persecution prayeth for Gods helpe 7. and iust reuenge of his enemies 15. describing their malitious intention and ruine The Psalme of Dauid which he song to our Lord for the wordes of Chusi the sonne of Iemini 2. Reg. 16. †O Lord my God I haue hoped in thee saue me from al that persecute me and deliuer me †Lest sometime he as a Lyon violently take my soule whiles there is none to redeme nor to saue O Lord my God if I haue done this if there be iniquitie in my handes If I haue rendred to them that repayd me euils let me worthely fal emptie from myne enemies
children and multitude called him king of Israel Ioan 12. At which time as also before he exercised temporal Iurisdiction in correcting abuses in the Temple Mat. 21. Ioan. 2. And when Pilate demanded of him if he were a king Ioan. 18. v. 37. he answered Thou saist that I am a king For this I was borne and for this came I into the world that I should geue testimonie to the truth And though he answered withal that his kingdom to witte the possession and vse therof was not of this world yet Pilate by Gods prouidence writte the title and would not alter it IESVS of Nazareth King of the Iewes But Christs chief inheritance and reward of his merites is God himself as here he professeth by his prophet Dauid which is also the only true perfect inheritance of al Christs seruates vvherfore Clergy men more particularly professe the same when they first enter into their spiritual state addicting and dedicating them selues to serue God in Ecclefiastical sunct on not for temporal inheritance but for a better lotte God himself who is al Good and most perfect goodnes true riches and eternal inheritance In which election of state to liue and serue God in euerie Clergie man sayth Our Lord is the portion of myn inheritance and of my cuppe Thou art he that vvil restore myn inheritance vnto me Man calleth it his inheritance because he was created to serue God and for his feruice to inherite God which reward though he lost by sinne yet euerie one returning to Gods seruice and perseuering therin recouereth by Christ new right and title to the same inheritance performing their duties in their seueral vocations Some traueling in the world but not louing it others sequestered from secular affayres duly administring sacred offices more peculiarly called Diuine seruice ◠Net leaue my 〈◊〉 in hel How Caluin and Beza sometimes corrupt this text alwayes pernert the sense and most absurdly oppose them selues against al ancient holie Farhets concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patr◠is largely noted Gen. 37. Act. 2. 1. pet 3 Only here we may not omitte to aduertise the reader that some Protestants Bibles permitting the word hel to remaine in the text a latter Edition for hel putteth graue with this only note in the former place that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality And Act. 2. they repete their new text by this paraphrasis Thou shlat not leaue me in the graue VV resting that which perteineth to the bodie rising from the graue to the soule which was not at al in the graue al the time the bodie lay there PSALME XVI Aiust mans prayer in tribulation 10. describing his enemies cruelty 13. by way of imprecation foresheweth their destruction 15. and declareth that the iust shal be satisfied in glorie †The “ prayer of Dauid HEARE ô Lord my iustice attend my petition With thine eares heare my prayer not in deceitful lippes †From thy countenanee let my iudgement procede let thine eies see equities †Thou hast proued my hart and visited it by night by fire thou hast examined me and there is no iniquitie found in me †That my mouth speake not the workes of men for the wordes of thy lippes I haue kept the hard wayes †Perfite my pases in thy pathes that my steppes be not moued I haue cried because thou hast heard me ◠God incline thyne eare to me and heare my wordes †Make thy mercies meruelous which sauest them that hope in thee †From them that resist thy right hand keepe me as the apple of the eie †Vnder the shadowe of thy winges protect me †from the face of the impious that haue afflicted me Mine enemies haue compassed my soule †they haue shut vp their fatte their mouth hath spoken pride †Casting me forth now haue they compassed me they haue sette their eies to bend them vnto the earth †They haue taken me as a lion readie to the pray and as a lions whelpe dwelling in hid places †Arise Lord preuent him and supplant him deliuer my soule from the impious thy sword †from the enemies of thy hand Lord from a few out of the land diuide them in their life their bellie is filled of thy secretes They are filled with children and they haue leaft their remnantes to their litle ones †But I in iustice shal appeare to thy sight I shal be filled when thy glorie shal appeare ANNOTATIONS PSALME XVI 1. The prayer of Dauid This Psalme of the matter conteyned is called a prayer VVhich holie Dauid so composed as was both conuenient for himselfe being molested with vniust afflictions by the wicked and for anie other iust person or the whole Church in persecution seruing as a spiritual sword to strike the enimies and as a shield to beare of with patience and fortitude al their forces PSALME XVII King Dauids thankes to God for his often deliuerie from great dangers first in general 9. then more particularly describeth Gods terrible maner of fighting for him 18. against his cruel and otherwise potent enimie◠22. attributing the same to Gods good pleasure and iustice of his cause 31. praiseth God 33. his only protector 41. and depresser of his enemies †Vnto the end to the seruant of our Lord Dauid who spake to our Lord the wordes of this canticle in the day that our Lord deliuered him out of the hand of al his enemies and out of the hand of Saul and he said 2. Reg. 22. I wil loue thee ô Lord my strength †Our Lord is my firmament and my refuge and my deliuere My God is my helper and I wil hope in him My protectour and the horne of my saluation and my receiuer †Praysing I wil inuocate our Lord and I shal be saued from mine enemies †The sorrowes of death haue compassed me and torrentes of iniquitie haue trubled me The sorrowes of hel haue compassed me the snares of death haue preuented me †In my tribulation I haue inuocated our Lord and haue cried to my God And he hath heard my voice from his holie temple and my crie in his sight hath entered into his eares †The earth was shaken trembled the fundations of mountaines were trubled and were moued because he was wrath with them †Smoke arose in his wrath and fire flamed vp from his face coles were kindled from him †He bowed the heauens and descended and darkenesse vnder his feete †And he ascended vpon the cherubs and flew he flew vpon the wings of windes †And he put darkenesse his couert his tabernacle is round about
geuen me hope †This hath comforted me in my humiliation because thy word hath quickened me †The prowd did vniustly excedingly but I declined not from thy law †I haue bene mindful of thy iudgements from euerlasting ô Lord and was comforted †Faynting possessed me because of sinners forsaking thy law †Thy iustifications were songue by me in the place of my peregrination †I haue bene mindful in the night of thy name ô Lord and haue kept thy law †This was done to me because I sought after thy iustifications Heth. Life †My portion ô Lord I sayd to keepe thy law †I besought thy face with al my hart haue mercie on me according to thy word †I thought vpon my wayes and conuerted my feete vnto thy testimonies †I am prepared and am not trubled to keepe thy commandments †The cordes of sinners haue wrapped me round about and I haue not forgotten thy law †At midnight I rose to confesse to thee for the iudgements of thy iustification †I am partaker of al that feare thee and that keepe thy commandments †The earth ô Lord is ful of thy mercie teach me thy iustifications Teth. Good †Thou hast done bountie with thy seruant ô Lord according to thy word †Teach me goodnesse and discipline and knowledge because I haue beleued thy commandments †Before I was humbled I offended therfore haue I kept thy word †Thou art good and in thy goodnesse teach me thy iustifications †The iniquitie of the prowd is multiplied vpon me but I in al my hart wil search thy commandments †Their hart is crudded together as milke but I haue meditated thy law †It is good for me that thou hast humbled me that I may learne thy iustifications †The law of thy mouth is good vnto me aboue thousands of gold and siluer Iod. Beginning †Thy handes haue made me and formed me geue me vnderstanding and I wil learne thy commandmentes †They that feare thee shal see me shal reioyce because I haue much hoped in thy wordes †I know ô Lord that thy iudgements are equitie and in thy truth thou hast humbled me †Let thy mercie be done to comfort me according to thy word vnto thy seruant †Let thy commiserations come to me and I shal liue because thy law is my meditation †Let the prowde be confounded because they haue done vniustly toward me but I wil be exercised in thy commandments †Let them be conuerted to me that feare thee and that know thy testimonies †Let my hart be made immaculate in thy iustifications that I be not confounded Caph. Hand or Palme of the hand †My soule hath fainted for thy saluation and I haue much hoped in thy word †Myne eies haue fayled for thy word saying When wilt thou comfort me †Because I am made as a bottel in the hoare frost I haue not forgotten thy iustifications †How manie are the daies of thy seruant when wilt thou doe iudgement on them that persecute me †The vniust haue told me fables but not as thy law †Al thy commandmentes are truth they haue vniustly persecuted me helpe me †They haue welnere made an end of me in the earth but I haue not forsaken thy commandments †According to thy mercie quicken me and I shal keepe the testimonies of thy mouth Lamed Discipline †For euer Lord thy word is permanent in heauen †Thy truth in generation and generation thou hast founded the earth and it is permanent †By thy ordinance the day contine weth because al thinges serue thee †But that thy law is my meditation I had then perhaps perished in my humiliation †I wil not forget thy iustifications for euer because in them thou â—â—st quickned me †I am thine saue me because I haue sought out thy iustifications †Sinners haue expected me to destroy me I vnderstood thy testimonies †Of al consummation I haue sene the end thy commandment is exceding large Mem. Of them †How haue I loued thy law ô Lord al the day it is my meditation †Aboue mine enemies thou hast made me wise by thy commaundment because it is to me for euer †Aboue al that taught me haue I vnderstood because thy testimonies are my meditation †Aboue ancientes haue I vnderstood because I haue sought thy commandments †I haue staied my feete from al euil way that I may keepe thy wordes †I haue not declined from thy iudgements because thou hast set me a law †How sweete are thy wordes to my iawes more then honie to my mouth By thy commandments I haue vnderstood therfore haue I hated al the way of iniquitie Nun. Euerlasting †Thy word is a lampe to my feete and a light to my pathes †I sware and haue determined to keepe the iudgements of thy iustice †I am humbled excedingly ô Lord quicken me according to thy word †The voluntaries of my mouth make acceptable ô Lord and teach me thy iudgementes †My soule is in my handes alwaies and I haue not forgotten thy law †Sinners laid a snare for me and I haue not erred from thy commandments †For inheritance I haue purchased thy testimonies for euer because they are the ioy of my hart †I haue inclined my hart to doe thy iustifications for euer for reward Samech Helpe †I haue hated the vniust and I haue loued thy law †Thou art my helper and protectour and vpon thy word I haue much hoped †Depart from me ye malignant and I wil search the commandmentes of my God †Receiue me according to thy word and I shal liue and confound me not of myn expectation †Helpe me and I shal be saued and I wil meditate in thy iustifications alwayes †Thou hast despised al that reuolt from thy iudgementes because their cogitation is vniust †Al the sinners of the earth I haue reputed preuaricatours therfore haue I loued thy testimonies †Pearse my flesh with thy feare for I am afrayd of thy iudgementes Ain A fountaine or an eye †I haue done iudgement and iustice deliuer me not to them that calumniate me †Receiue thy seruant vnto good let not the prowde calumniate me †Mine eies haue fayled after thy saluation and for the word of thy iustice †Doe with thy seruant according to thy mercie and teacher me thy iustifications †I am thy seruant geue me vnderstanding that I may know thy testimonies †It
is time to doe ô Lord they haue dissipated thy law †Therfore haue I loued thy commandementes aboue gold and topazius †Therfore was I directed to al thy commandements al wicked way I haue hated Phe. Mouth †Thy testimonies are meruelous therfore hath my soule searched them †The declaration of thy wordes doth illuminate and geueth vnderstanding to litle ones †I opened my mouth and drew breath because I desired thy commandments †Looke vpon me and haue mercie on me according to the iudgement of them that loue thy name †Direct my steppes according to thy Word and let not anie iniustice haue domination ouer me †Redeme me from the calumnies of men that I may kepe thy commondmentes †Illuminate thy face vpon thy seruant and teach me thy iustifications †Mine eies haue gushed forth issues of waters because they haue not kept thy law Sade Iustice †Thou art iust ô Lord and thy iudgement is right †Thou hast commanded iustice thy testimonies and thy veritie excedingly †My Zele hath made me to pine away because mine enimies haue forgotten thy wordes †Thy word is fired excedingly and thy seruant hath loued it †I am a yongman and contemned I haue not forgotten thy iustifications †Thy iustice is iustice for euer and thy law is veritie †Tribulation and distresse haue found me thy commandments are my meditation †Thy testimonies are equitie for euer geue me vnderstanding and I shal liue Coph Vocation †I haue cried in my whole hart heare me ô Lord I wil seeke after thy iustifications †I haue cried to thee saue me that I may keepe thy commandmentes †I haue preuented in maturitie and haue cried because I hoped much in thy wordes †Minecies haue preuented early vnto thee that I might meditate thy wordes †Heare my voice according to thy mercie ô Lord and according to thy iudgement quicken me †They that persecute me haue approched to iniquitie but from thy law they are made far of †Thou art nigh ô Lord and al thy wayes are truth †From the beginning I knewe of thy testimonies that thou hast founded them for euer †See my humiliation and deliuer me because I haue not forgotten thy law †Iudge my iudgement redeme me for thy word quicken thou me †Saluation is far from sinners because they haue not sought after thy iustifications †Thy mercies are manie ô Lord according to thy iudgement quicken me †There are manie that persecute me and afflict me I haue not declined from thy testimonies †I saw the preuaricatours and I pyned away because they kept not thy wordes †See that I haue loued thy commandmentes ô Lord in thy mercie quicken me The beginning of thy wordes is truth al the iudgementes of thy iustice are for euer Sin Tooth †Princes haue persecuted me without cause and my hart hath bene afrayd of thy wordes †I wil reioyce at thy wordes as he that findeth manie spoyles †I haue hated iniquitie and abhorred it but thy law I haue loued ††There is much peace to them that loue thy law there is no scandal to them †I expected thy saluation ô Lord and haue loued thy commandmentes †My soule hath kept thy testimonies and hath loued them excedindgly †I haue kept thy commandmentes and thy testimonies because al my waies are in thy sight Tau Signe †Let my petition approch in thy sight ô Lord according to thy word giue me vnderstanding †Let my request enter in thy sight according to thy word deliuer me †My lippes shal vtter an hymne when thou shalt teach me thy iustifications †My tongue shal pronounce thy word because al thy commandmentes are equitie †Let thy hand be to saue me because I haue chosen thy commandmentes †I haue coneted thy saluation ô Lord and thy law is my meditation †My soule shal liue and shal prayse thee and thy iudgementes shal helpe me †I haue strayed as a sheepe that is lost seeke thy seruant because I haue not forgotten thy commandmentes A BRIEFE NOTE CONCERNING the Gradual Psalmes Here folow in order fifetene Psalmes intitled Gradual Canticles The Hebrew word Mahaloâ—h signifieth Steppes or Ascensions The reason wherof Aadias and some other Rabbins veld for that they were songue with hieghest eleuated notes that can be â—â— Musike The Talmud saith they are so called because they were songue in the fifetene steppes going vp into the Temple But S Augustin S. Basil and other Christian Fathers expound them according to the historie and immediate prophetical sense of the deliuerie of the Iewes from captiuitie of Babylon ascending into Ierusalem which is so situated on montaines that the way from al partes was by ascending vnto it According to the Mystical sense of ascending spiritually by vertues to perfection and to eternal felicitie For the way tending to vertue saith S. Basil is like to certaine steppes or degrees by litle and litle bringing the mâ—n that loueth wisdome vnto heauen These Canticles therefore are prayers mixed with consolations for the ioyful deliuerie of Gods people from that great captiuitie in Babylon which the Psalmist King Dauid saw in prophetical spiritie and which his posteritie felt and sometime indured VVhich againe as a figure signifieth thâ—â—eturne and ascending of mankind from sinne to grace and from the miserable state of this world into heauen VVherupon S. Augustin interpreteth this prophecie of the ascension or eleuation of the hart from the vaile of teares In the meane time whiles we are in this world these Psalmes aâ—e consolatorâ—e prayers and prophetical assurance that Gods people Catholique Christian shal be deliuered from thraldom and persecution of Paganes Turkes and Heretikes â—s partly we see by the deliuerie from the Romane persecuting Emperors from the Vandals Gothes and Hunnes therfore with assured confidence we hope and expect the like deliuerie from Turkes and al Heretikes of Luthers broode PSALME CXIX The Iewes in captiuitie of Babylon Christians in persecution or other great tribulation pray with confidence to be deliuered from danger and sclander of wicked tongues 5. lamenting their long indurance A gradual Canticle VVHEN I was in tribulation I cried to our Lord and he heard me †O Lord deliuer my soule from vniust lippes and from a deceiptful tongue †What may be geuen thee or what may be added vnto thee to a deceiptful tongue †The sharpe arrowes of the mightie with coales of desolation †Woe is to me that my seiourning is prolonged I haue dwelte with the inhabitantes of Cedar †My soule hath
yongmen their strength and the dignitie of oldmen a gray head †The blewnesse of the wound shal wipe away euils and stripes in the more secrete place of the bellie CHAP. XXI AS diuisions of waters so the hart of the king is in the hand of our Lord whither soeuer he wil he shal incline it †Euerie way of a man semeth to himself right but our Lord weigheth the hartes †To doe mercie and iudgement doth more please our Lord then victimes †Exaltation of the eies is the dilatation of the hart the lampe of the impious sinne †The cogitations of the strong are alwayes in abundance but euerie sluggard is alwayes in pouertie †He that gathereth treasures with a lying tongue is vaine and witles and shal stumble at the snares of death †The robberies of the impious shal draw them downe because they would not doe iudgement †The peruerse way of a man is strange but he that is cleane his worke is right †It is better to sitte in a corner of the house toppe then with a brawling woman and in a common house †The soule of the impious desireth euil he wil not haue pitie on his neighbour †The pestilent man being punished the litle one wil be wiser and if he folow the wiseman he wil take knowlege †The iust deuiseth concerning the house of the impious that he may draw the impious from euil †He that stoppeth his eare at the crie of the poore himself also shal crie and shal not be heard †A gift hid quencketh angers and a gift in the bosome the greatest indignation †It is a ioy to the iust to doe iudgement and dread to them that worke iniquitie †A man that shal erre from the way of doctrine shal abyde in the assemblie of giantes †He that loueth good cheere shal be in pouertie he that loueth wine and fatte thinges shal not be rich †The impious shal be geuen for the iust and the vniust for the righteous †It is better to dwel in a desert land then with a brawling and angrie woman †Treasure to be desired and oyle in the habitation of the iust and the vnwise man shal dissipate it †He that foloweth iustice and mercie shal finde life iustice and glorie †The wise hath scaled the citie of the strong and hath destroyed the confidence therof †He that kepeth his mouth and his tongue kepeth his soule from distresses †The proude and arrogant is called vnlerned which in anger worketh pride †Desires kil the slothful for his handes would not worke any thing †al the day he longeth and desireth but he that is iust wil geue and wil not cease †The hostes of the impious abominable because they are offered of wickednes †A lying witnes shal perish an obedient man shal speake victorie †The impious man malepertly hardeneth his countenauce but he that is righteous correcteth his way †There is no wisdom there is no prudence there is no counsel against our Lord. †The horse is prepared to the day of battel but our Lord geueth saluation CHAP. XXII BEtter is a good name then much riches aboue siluer and gold good grace †The rich and poore haue mette one an other our Lord is the maker of both †The subtel saw euil and hyd himself the innocent passed by and was afflicted with damage †The end of modestie the feare of our Lord riches and glorie and life †Armour and swordes in the way of the peruerse but the keper of his owne soule departeth far from them †It is a prouerbe A yongman according to his way when he is old wil not depart from it †The richman ruleth ouer the poore and he that boroweth is the seruant of him that lendeth †He that soweth iniquitie shal reape euils and with the rod of his wrath he shal be consumed †He that is prone to mercie shal be blessed for of his breades he hath geuen to the poore He that geueth giftes shal purchase victorie and honour but he that receiueth taketh away the soule of the geuer †Cast out the scorner and brawling shal goe forth with him and cause shal cease and contumelies †He that loueth cleanes of hart for the grace of his lippes shal haue the king his frend †The eies of our Lord keepe knowlege and the wordes of the iust are supplanted †The slothful sayth A lyon is without in the middes of the streates I am to be slayne †A deepe pitte the mouth of a strange woman he with whom our Lord is angrie shal fal into it †Follie is tyed together in the hart of a childe and the rod of discipline shal driue it away †He that doth calumniate the poore to increase his riches himself shal geue to a richer and shal be in neede †Incline thine eare and heare the wordes of wisemen and set thy hart to my doctrine †which shal be beautiful for thee when thou shalt kepe it in thy bellie and it shal flow in thy lippes †That thy confidence may be in our Lord wherfore I haue shewed also it to thee this day †Behold I haue described it to thee three maner of wayes in cogitations and knowledge †that I might shew thee the stabilitie and the wordes of truth out of these to answer them that sent thee †Doe not violence to the poore because he is poore neither oppresse the needie in the gate †because our Lord wil iudge his cause and wil pearse them that haue pearsed his soule †Be not frend to an angrie man nor walke with a furious man †lest perhaps thou lerne his pathes and take scandal to thy soule †Be not with them that sticke downe their handes and that offer themselues sureties for debts †for if thou haue not wherewith to restore what cause is there that he should take the couering from thy bed †Trangresse not the ancient boundes which thy fathers haue put †Hast thou sene a man quicke in his worke he shal stand before kinges neither shal be before the vnnoble CHAP. XXIII VVHEN thou shalt sitte to eate with a prince attend diligently what thinges are set before thy face †and set a knife in thy throte if notwithstanding thou haue thy soule in thine owne power †Desire not his meates in which is the bread of lying †Labour not to be rich but set a meane to thy prudence †Lift not vp thine eies to the riches which thou canst not haue because they shal make to themselues winges as of an eagle and shal flie into heauen †Eate not with an enuious man and desire
not his meates †Because after the similitude of a southsayer and diuiner he esteemeth that which he knoweth not Eate and drinke wil he say to thee and his minde is not with thee †The meates which thou hadst eaten thou shalt vomite vp and shalt lose thy beautiful wordes †Speake not in the eares of the vnwise because they wil despise the doctrine of thy speach †Touch not the boundes of litle ones and into the filde of pupils enter not †For their nerekinsman is strong and he wil iudge their cause against thee †Let thy hart enter into doctrin and thyne eares to wordes of knowlege †Withdrawe not discipline from a childe for if thou shalt strike him with the rod he shal not die †Thou shalt strike him with the rod and deliuer his soule from hel †My sonne if thy minde shal be wise my hart shal be glad with thee †And my reines shal reioyce when thy lippes shal speake right thinges †Let not thy hart enuie sinners but in the feare of our Lord be thou al the day †because thou shalt haue hope in the later end and thyn exaltation shal not be taken away †Heare my sonne be wise direct thy minde in the way †Be not in the feastes of great drinkers nor in their comessations which contribute flesh together to eate †because they that are geuen to drinking and that pay shottes shal be consumed and drousines shal be clothed with ragges †Heare thy father that begot thee and contemne not thy mother when she is old †Bye truth and sel not wisedom and doctrine and intelligence †The father of the iust reioyceth with gladnes he that hath begotten a wiseman shal reioyce in him †Let thy father be glad and thy mother and let her reioyce that bare thee †My sonne geue me thy hart let thyne eies kepe my wayes †For an harlot is a deepe dich a strange woman a narrow pitte †She lyeth in wayt in the way as a robber and whom she shal see not circumspect she wil kil †To whom is woe to whose father woe to whom browles to whom diches to whom woundes without cause to whom bloud sheeding eies †Is it not to them that passe their time in wine and studie to drinke out their cuppes †Behold not wine when it waxeth yelow when the colour therof shal shine in the glasse it goeth in pleasantly †but in the end it wil bite like a snake and as a basiliske it wil powre abrode poysones †Thine eies shal see strange wemen and thy hart shal speake peruerse thinges †And thou shalt be as one sleeping in the middes of the sea and as the gouernour fast a sleepe the sterne being lost †And thou shalt say They haue beaten me but I was not greeued they drew me and I felt not When shal I awake and finde wines againe CHAP. XXIIII EMVLATE not euil men neither desire thou to be with them †because their mind doth meditate robberies and their lippes speake deceites †By wisedom the house shal be built and by prudence it shal be strengthened †In doctrine the cellars shal be replenished with al precious and most beâ—utiful substance †A wiseman is strong and a lerned man strong and valiant †Because warre is managed by due ordering there shal be saluation where manie counsels are †Wisedom is high for a foole in the gate he shal not open his mouth †He that thinketh to doe euils shal be called a foole †The cogitation of a foole is sinne and a detracter the abomination of men †If thou despaire being wearie in the day of distresse thy strength shal be diminished †Deliuer them that are led to death and those that are drawen to death cease not to deliuer †If thou say I am not of force he that seeth into the hart he vnderstandeth and nothing deceiueth the keeper of thy soule and he shal render to a man according to his workes †Eate honie my sonne because it is good and the honie-combe most sweete to thy throte †so also the doctrine of wisedom to thy soule which when thou shalt finde thou shalt haue hope in the later end and thy hope shal not perish †Lie not in wayte nor seeke impietie in the house of the iust nor spoile his rest †For “ seuen times shal the iust fal and shal rise againe but the impious shal fal into euil †When thine enemie shal fal be not glad and in his ruine let not thy hart reioyce †Lest perhaps our Lord see and it displease him and he take away his wrath from him †Contend not with the most wicked nor emulate the impious †because euil men haue not hope of thinges to come and the lampe of the impious shal be extinguished †Feare our Lord my sonne and the king with detracters medle not †because their perdition shal sodenly rise and the ruine of both who knoweth †These thinges also to the wise to know a person in iudgement is not good †They that say to the impious Thou art iust peoples shal curse them and tribes shal detest them †They that rebuke him shal be praysed and blessing shal come vpon them †He shal kisse the lippes who answereth right wordes †Prepare thy worke abrode and diligently til thy ground that afterward thou mayst build thy house †Be not witnes without cause against thy neighbour neither alure any man with thy lippes †Say not As he hath done to me so wil I doe to him I wil render to euerie one according to his worke †I passed by the filde of a slothful man and by the vineyard of a foolish man †and behold nettels had filled it wholy and thornes had couered the face therof and the wal of stones was destroyed †Which when I had seene I layd it in my hart and by the example I lerned discipline †A litle I say thou shalt sleepe a litle thou shalt slumber a litle shalt thou ioyne thy handes together to rest †and as a poste pouertie shal come to thee beggerie as a man armed ANNOTATIONS CHAP. XXIIII 16. Seuen times shal the iust sal A iust man that is to say Gods true seruant free from mortal sinne is subiect during this life to manie tentations imperfections and may often fal into venial sinnes and not lose iustice nor the true title of a iust man as here he is called nor become the diuels seruant nor Gods enemie but through Gods grace helping his weaknes he riseth agaâ—ne from smal sinnes stil perseuering in Gods fauoure wheras contrariwise the impious falleth into euil towitte into more and more sinne through malice and lacke of grace riseth not so easily
and a time to dance †A time to disperse stones and a time to gather A time to embrace and a time to be farre from embracings †A time to gette and a time to lose A time to kepe and a time to cast away †A time to rent and a time to sow together A time to kepe silence a time to speake †A time of loue and a time of hatred A time of warre and a time of peace †What hath man more of his labour †I haue sene the affliction which God hath geuen to the children of men that they may be distracted in it †He hath made al thinges good in their time and hath deliuered the world to their disputation and that man can not finde the worke which God hath wrought from the beginning vnto the end †And I haue knowne that there was no better thing then to reioyce and to do wel in his life †For euerie man that eateth and drinketh and seeth good of his labour this is the gift of God †I haue lerned that al the workes which God hath made perseuere for euer we can not adde anie thing nor take away from those thinges which God hath made that he may be feared †That which hath bene made the same is permanent the thinges that shal be haue already bene and God restoreth that which is past †I saw vnder the sunne in the place of iudgement impietie and in the place of iustice iniquitie †And I sayde in my hart the iust and the impious God wil iudge and then shal be the time of euerie thing †I sayd in my hart of the children of men that God would proue them and shew them to be like beastes †Therfore there is one death of man and beastes and the condition of both equal as man dieth so they also dye al thinges breath alike and man hath nothing more then beast al thinges are subiect to vanitie †and al thinges passe to one place of earth they were made and into earth they returne together †Who knoweth if the spirit of the children of Adam ascend vpward and if the spirite of beastes descend downward †And I haue found that nothing is better then for a man to reioyce in his worke and that this is his portion For who shal bring him to know the thinges that shal be after him CHAP. IIII. In this would manie innocents are oppressed 4. The potent sometimes enuied contemned 15. and forsaken by their subiectes 17. especially when the superiors obey not God ITurned myself to other thinges and I saw the oppressions that are done vnder the sunne and the teares of the innocents and no comforter that they can not resist their violence being destitute of al mens helpe †And I praised rather the dead then the liuing †and happier then both haue I iudged him that is not yet borne nor hath sene the euils that are done vnder the sunne †Againe I haue contemplated al the labours of men and their industries I haue perceiued to lie open to the enuie of their neighbour and in this therfore there is vanitie and superfluous care †A foole foldeth his handes together and eateth his owne flesh saying †Better is an handful with rest then both handes ful with labour and affliction of mind †Considering I found also an other vanitie vnder the sunne †There is one and he hath not a second not a sonne not a brother and yet he ceaseth not to labour neither are his eyes satisfied with riches neither doth he recount saying For whom do I labour and defraud my soule of good thinges in this also is vanitie and very il affliction †“ It is better therfore that two be together then one for they haue profite of their societie †if one fal he shal be stayed vp of the other Woe to him that is alone because when he falleth he hath none to lift him vp †And if two sleepe together they shal warme eche other one how shal he be warmed †And if a man preuaile against one two resist him a triple coard is hardly broken †Beter is a child that is poore and wise then a king old and foolish that knoweth not to foresee for hereafter †Because out of the prison and cheynes sometime there cometh one forth to a kingdom and an other borne in his kingdom is consumed with pouertie †I saw al men aliue that walke vnder the sunne with the second yongman which shal rise vp for him †The number of the people of al that haue bene before him is infinite and they that shal be afterward shal not reioyce in him But this also is vanitie and affliction of spirite †Take heede to kepe thy foote when thou entrest into the house of God and approch thou to heare †For much better is obedience then the victimes of fooles who know not what euil they doe ANNOTATIONS CHAP. IIII. 9. It is better that tvvo be together Besides the commendation of charitie and freindshipe amongst men which is one proper sense of this place S. Ierom expoundeth it also of the necessitie of Christs dwelling in mans soule of his continual assisting grace that man alone lie not open to the deceiptes of the aduersarie The benefite of feloshippe sayth he is streightwayes shewed in the profite of societie For if the one fal as * the iust falleth often Christ raiseth vp his partner for vvoe to him vvho falling hath not Christ in him to raise him vp If one also slepe that is be dissolued by death and haue Christ vvith him being vvarmed and quickned he sooner reuiueth And if the diuel be stronger in impugning against a man the man shal stand and Christ vvil stand pro homine suo pro sodali suo for his man for his companion Not that Christs povvre alone is vveake against the diuel but that free wil is leift to man and we doing our endeuour he becometh stronger in feighting And if the Father the Sonne and the Holie Ghost come vvithal this sodalitie is not soone broken Yet that vvhich is not soone broken may sometimes be broken For this triple coard vvas in Iudas the Apostle but because after the morsel the diuel entered into him this coard was broken Thus S. Irom teacheth that neither can man without Christ resist tentations nor rise from anie sinne in this life or in the next neither vvil Christ vvithout mans consent and endeuour stay him from falling nor raise him vp being fallen CHAP. V. An exhortation to speake discretly and reuerently of God 3. to performe vowes 6. not to be trubled with imaginations nor present oppressions of the poore 9. Auarice is neuer satiate 11. riches sometimes cause sicknes ruine of the bodie 18. and obliuion of God SPEAKE not anie thing rashly neither let thy hart be swift to vtter a word before God For God is
and his hope vaine earth and his life viler then clay †because he was ignorant who made him and who inspired into him the soule which worketh and who breathed into him the vital spirite †Yea and they estemed our life to be a pastime and the conuersation of life made for a gayne that we must get euerie way euen of euil †For he knoweth that he offendeth aboue al men which of the matter of earth fashioneth frayle vessels and sculptils †For al the vnwise and vnhappie aboue measure of the soule proude are the enemies of thy people and rule ouer them †because they haue estemed al the idols of the nations for goddes which neither haue vse of eies to see nor nosthrels to take breath nor eares to heare nor fingers of the hands to handle yea and their feete are slow to walke †For a man made them and he that borowed breath the same fashioned them For no man can make God like to himself †For wheras himself is mortal he maketh a dead thing with his wicked handes For he is better then they whom he worshippeth because he in deede liued though he were mortal but they neuer †But they worship also most miserable beasts for the senslesse thinges compared to these are worse then they †Yea neither by sight can any man see good of these beasts But they haue fled from the prayse of God and from his blessing CHAP. XVI God plaguing the Aegyptians for idolatrie and crueltie deliuered the Israelites 5. Chasticed them also but againe shewed them mercie 20. and fedde them with Manna FOR these thinges and by the like to these they haue worthely suffered torments and were destroyed by a multitude of beasts †For the which torments thou didst wel dispose of thy people to whom thou gauest the desire of their delectation a new taste preparing them the quaile for meate †that they in deede coueting meate because of those thinges which were shewed and sent them might be turned away euen from necessarie concupiscence But they in short time being made needie tasted a new meate †For it behoued that without excuse destruction should come vpon them exercising tyrannie but to these onlie to shew how their enemies were destroyed †For when the cruel wrath of beastes came vpon them they were destroyed with the bytings of peruerse serpents †Howbeit thy wrath endured not for euer but for chastisement they were trubled a short time hauing a signe of saluation for the remembrance of the commandment of thy law †For he that turned to it was not healed by that which he saw but by thee the sauiour of al †and in this thou didst shew to our enemies that thou art he which deliuerest from al euil †For the bitings of locusts and flies killed them and there was found no remedie for their life because they were worthie to be destroyed by such thinges †But neither the teeth of venemous dragons ouercame thy children for thy mercie coming healed them †For in memorie of thy wordes they were examined were quickly saued lest falling into deepe obliuion they might noâ— vse thy helpe †For neither herbe not plaâ—ster healed them but thy word ô Lord which healeth al thinges †For iâ— is thou ô Lord that hast powre of life and death and bringest downe to the gates of death and fetchest agayne †but man certes killeth by malice and when the spirit is gone forth it shal not returne neither shal he cal backe the soule that is receiued †but it is vnpossible to escape thy hand †For the impious denying to knowe thee haue bene scourged by the strength of thine arme suffering persecution by strange waters and haile and rayne and consumed by fyre †For that which was meruelous in water which extinquisheth al thinges fyre more preuayled for the world is reuenger of the iust †For a certayne time the fyre was mitigated that the beasts which were sent to the impious might not be burnt but that they seing might know that by Gods iudgement they suffer punishment †And at a certaine time the fyre aboue his powre burnt in water on euerie side that it might destroy the nation of a wicked land †For the which thinges thou didst nourish thy people with the meate of Angels and bread prepared thou gauest them from heauen without labour hauing in it al delectation and the sweetnes of al taste †For thy substance did shew thy sweetnes which thou hast toward thy children and seruing euerie mans wil it was turned to that that euerie man would †Yea snow and yee susteyned the force of fyre and melted not that they might know that fyre burning in hayle and lightening in rayne destroyed the fruites of the enemies †And this againe that the iust might be nourished it forgat also his owne strength †For the creature seruing thee the Creatour is fierce into torment against the vniust and is made more gentle to doe good for them that trust in thee †For this cause euen then being transformed into al thinges they serued thy grace the nource of al at their wil that desired thee †that thy children might know whom thou louedst ô Lord that not the fruites of natiuitie doe feede men but thy word preserueth them that beleue in thee †For that which could not be destroyed by fyre forthwith being heated with a litle beame of the sunne did melt †that it might be knowen to al men that we ought to preuent the sunne to blesse thee and at the rysing of light to adore thee †For the fayth of the vngratful shal melt as winter yee shal perish as vnprofitable water CHAP. XVII Horrible darkenes falling in Aegypt 19. the rest of the world had ordinarie light FOR thy iudgements ô Lord are great thy wordes inexphcable for this cause the soules lacking discipline haue erred †For whiles the wicked are perswaded that they can rule ouer the holie nation fettered with the bands of darknes and long night shut vp vnder roofes they haue lyen fugitiues from the euerlasting prouidence †And whiles they thincke that they lie hid in obscure sinnes they were dispersed by the darke couert of obliuion being horribly afrayd and disturbed with exceding admiration †For neither did the denne that conteyned them keepe them without feare because the sound coming downe trubled them and sorowful visions appearing to them put them in feare †And no force certes of the fyre could geue them light neither could the clere flames of the starres lighten that horrible night †But there appeared to them soden fyre ful of feare and being stroken with the feare of that face which was not sene they estemed the thinges that were sene to be worse †and there were added derisions of the magical art and contumelious rebuke of the glorie of
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
violence of manie waters ouerflowing sent forth vpon a large ground †The crowne of pride of the drunkards of Ephraim shal be troden vnder feete †And the flowre of the glorie of his exultation which is vpon the toppe of the valley of fatte ones shal be falling as a timely fruite before the ripenesse of autumme which when he that seeth it shal behold as soone as he taketh it in his hand he wil deuoure it †In that day the Lord of hostes shal be a crowne of glorie and a garland of exultation to the residue of his people †and a spirit of iudgement to him that sitteth in iudgement and strength to them that returne out of battel to the gate †But these also haue bene ignorant because of wine and by drunkennes haue erred the priest and the prophete haue bene ignorant because of drunkennes they are swalowed vp with wine they haue erred in drunkennes they haue not knowne him that seeth they haue bene ignorant of iudgement †For al tables were filled with vomiting and filth so that there was no more place †Whom shal he teach knowledge and whom shal he make to vnderstand the thing heard them that are weyned from the milke that are plucked away from the breasts †For command recommand command recommand expect reexpect expect reexpect a litle there a litle there †For in the speach of lippe and in an other tougue he wil speake to his people †To whom he sayd This is my rest refresh the wearie and this is my refreshing they would not heare †And the word of our Lord shal be to them command recommand command recommand expect reexpect expect reexpect a litle there a litle there that they may goe and fal backward and be destroyed and snared and taken †For this cause heare the word of our Lord ye scorneful men which rule ouer my people that is in Ierusalem †For you haue sayd We haue stroken a league with death and with hel we haue made a couenant The scourge ouerflowing when it shal passe shal not come vpon vs because we haue made lying our hope and with lying we are protected †Therfore thus sayth our Lord God Behold I wil send in the foundations of Sion a stone an approued stone a corner stone pretious founded in the foundation He that beleueth let him not make hast †And I wil put iudgement in weight and iustice in measure and haile shal ouerthrow the hope of lying and waters shal ouerflow the protection †And your league with death shal be abolished and your couenant with hel shal not stand when the scourge ouerflowing shal passe you shal be troden downe of it †Whensoeuer it shal passe through it shal take you away because in the morning early it shal passe through in the day and in the night and vexation alone shal geue vnderstanding in the hearing †For the bed is streitened so that one must fal out and a short mantel can not couer both †For our Lord shal stand as in the mount of diuisions as in the valley which is in Gabaon shal he be angrie that he may doe his worke his strange worke that he may worke his worke is strange from him †And now mocke not lest perhaps your bonds be tied strayte For I haue heard of our Lord the God of hostes consummation and abridgement vpon al the earth †Harken with your eares and heare my voice attend and heare my speach †Wil the ploughman plowe al the day to sow wil he cut and harrow his ground †Wil he not when he hath made euen the face therof sprinkle cummine and place the wheate by order and the barley and millet and vetche in their bondes †And his God wil instruct him in iudgement he wil teach him †For gith shal not be threshed with instruments that haue teeth neither shal the wayne wheele turne about vpon cummine but gith shal be beaten out with a rodde and cummine with a staffe †But bread corne shal be broken smal but the thresher shal not thresh it for euer neither shal the wayne wheele vexe it nor breake it with the teeth therof †And this is come forth from our Lord the God of hostes that he might make his counsel meruelous and magnifie iustice CHAP. XXIX The Prophet bewaleth the Iewes destruction 9. for their blinde obstinacie 17. prophecying the Gentiles conuersion VVOE to Ariel Ariel the citie which Dauid ouercame yeare is added to yeare the solemnities are at an end †And I wil make a trench about Ariel and it shal be sorowful moorning and it shal be to me as Ariel †And I wil compasse as a sphere round about thee and wil cast a rampier against thee and place munitions to besiege thee †Thou shalt be humbled thou shalt speake out of the earth and out of the gronnd thy speach shal be heard and thy voice shal be out of the earth as the Pythons and out of the ground thy speach shal mutter †And the multitude of them that fanne thee shal be as smal dust and as issles passing away the multitude of them that haue preuailed agaynst thee †And it shal be sodenly forthwith It shal be visited of the Lord of hostes in thunder and earth quake and with great voice of whirlewind and tempest and with flame of deuouring fyre †And the multitude of al nations that haue fought agaynst Ariel shal be as the dreame of a vision in the night and al that haue waried and beseged preuailed agaynst it †And as he that is hungrie dreameth eateth but when he is awake his soule is emptie as he that is thirstie dreameth and drinketh and after he is awake faint as yet thirsteth and his soule is emptie so shal the multitude be of al the Gentiles that haue fought agaynst mount Sion †Be astonied and meruel wauer and stagger be ye drunke and not of wine be moued not of drunkenes †Because our Lord hath mingled vnto you the spirit of drowsines he wil shut your eyes he wil couer your prophetes and princes that see visions †And the vision of al shal be vnto you as the wordes of a booke sealed which when they shal geue to him that knoweth letters they shal say Read this and he shal answer I can not for it is sealed †And the booke shal be geuen to one that knoweth not letters and it shal be sayd to him Reade and he shal answer I know not letters †And our Lord sayd Because this people approcheth with their mouth and with their lippes glorifieth me but their hart is far from me and they haue feared me by the commandement and doctrines of men †therfore behold I wil adde to make admiration to this people by a great and wonderful miracle for wisdom
prefigured the reiection of the Iewes 12. til Gods mercie recalleth them 17. The Prophet lamenting their obstinacie 22. sheweth that their sinne is the cause of their miserie THVS saith our Lord to me Goe and get thee a girdle of linnen and thou shalt put it about thy loynes shalt not put it into water †And I got a girdle according to the word of our Lord and put it about my loynes †And the word of our Lord was made to me the second time saying †Take the girdle which thou hast gotten which is about thy loynes and rising goe to Euphrates and hide it there in an hole of the rocke †And I went and hidde it in Euphrates as our Lord had commanded me †And it came to passe after manie daies our Lord said to me Arise goe to Euphrates and take from thence the girdle which I commanded thee that thou shouldst hide it there †And I went to Euphrates and digged and tooke the girdle out of the place where I had hid it and behold the girdle was rotten so that it was fitte for noe vse †And the word of our Lord was made to me saying †Thus saith our Lord so wil I make the pride of Iuda the great pride of Ierusalem †This most wicked people which wil not heare my wordes and walke in the peruersitie of their hart and haue gone after strange goddes to serue them and to adore them they shal be as this girdle which is fitte for no vse †For as the girdle cleaueth to the loynes of a man so haue I fast ioyned to me al the house of Israel and al the house of Iuda saith our Lord that they might be my people and name and prayse and glorie and they heard not †Thou shalt say therefore vnto them this word Thus saith our Lord the God of Israel Euerie bottle shal be filled with wine And they shal say to thee Why are we ignorant that euerie bottle shal be filled with wine †And thou shalt say to them Thus saith our Lord Behold I wil fil al the inhabitants of this land the kinges that of the stocke of Dauid sitte vpon his throne and the priests and the prophets and al the inhabitants of Ierusalem with drunkennes †And I wil disperse them euerie man from his brother and the fathers and sonnes together saith our Lord I wil not spare and I wil not yelde neither wil I haue mercie not to destroy them †Heare ye and geue eare Be not eleuated because our Lord hath spoken †Geue ye glorie to our Lord your God before it waxe darke and before your feete stumble at the darke mountaines you shal looke for light and he wil turne it into the shadow of death and into darkenes †But if you wil not heare this in secret my soule shal weepe because of the pride weeping it shal weepe and mine eie shal droppe teares because the flocke of our Lord is taken †Say to the king and to her that ruleth Be humbled sitte downe because the crowne of your glorie is come downe from your head †The cities of the South are shut and there is none that may open them al Iuda is transported with a perfect transmigration †Lift vp your eies and see you that come from the North where is the flocke that is geuen thee thy noble cattel †what wilt thou say when he shal visite thee for thou hast taught them against thee and instructed them against thyne owne head shal not sorowes apprehend thee as a woman in trauel †And if thou shalt say in thy hart Why are these thinges come vnto me For the multitude of thine iniquitie thy more shamelie partes are discouered the soles of thy feete are polluted †If the Aethiopian can change his skinne or the leopard his spottes you also can doe wel when you haue learned euil †And I wil scatter them as stubble which is violently taken with the winde in the desert †This is thy lot and portion of thy measure from me saith our Lord because thou hast forgotten me and hast trusted in lying †Wherefore I haue also made bare thy thighes against thy face and thine ignominie hath appeared †thine adulteries and thy neying the wickednesse of thy fornication vpon the litle hilles in the field I haue seene thine abominations Woe to thee Ierusalem thou wilt not be made cleane after me how long yet CHAP. XIIII Iurie shal be afflicted with drought and famine 11. Neither shal the prophets prayer nor their fastes nor sacrifices auaile them 14. Falseprophetes shal perish with the seduced people 17. Ieremie lamenting exhorteth them to repentance THE word of our Lord that was made to Ieremie concerning the wordes of the drought †Iurie hath mourned and the gates thereof are fallen downe are obscured on the earth and the crie of Ierusalem is come vp †The greater men haue sent their inferiours to the water they came to drawe they found no water they caried backe their vessels emptie they were confounded and afflicted and couered their heades †For the waste of the land because there came no rayne vpon the earth the husbandmen were confounded they couered their heades †For the hinde also brought forth in the field and left it because there was no grasse †And the wild asses stood vpon the rockes they drew winde as dragons their eies failed because there was no grasse †If our iniquities haue answered vs Lord do for thy names sake because our reuoltinges are manie to thee we haue sinned †O expectation of Israel the sauiour thereof in the time of tribulation why wilt thou be as a seiourner in the land and as a wayfaring man turning in to lodge †Why wilt thou be as a wandring man as the strong that can not saue but thou ô Lord art in vs and thy name is inuocated vpon vs forsake vs not †Thus saith our Lord to his people which hath loued to moue their feete and haue not rested and hath not pleased our Lord Now wil he remember their iniquities and visite their sinnes †And our Lord said to me Pray not for this people to good †When they shal fast I wil not heare their prayers and if they shal offer holocaustes and victimes I wil not receiue them because with sword and famine and pestilence I wil consume them †And I said A a a ô Lord God the Prophetes say to them You shal not see the sword and there shal be no famine among you but he wil geue you true peace in this place †And our Lord said to me The prophetes prophecie falsely in my name I sent them not and I commanded them not neither haue I spoken vnto them lying vision and deceitful diuination guilfulnes and the seduction of their owne hart they prophecie vnto you †Therefore thus saith our Lord of the prophets that
againe to loue an aduoutresse 3. whom he maketh long to expect her husband to signifie Gods loue to the Synag gue 4. and the Iewes state in the new testament 5. who at last shal be conuerted to Christ AND our Lord sayd to me Yet againe goe loue a woman beloued of her frend and an aduoutresse as our Lord loueth the children of Israel and they haue respect to strange goddes and loue the kernels of grapes †And I digged her vnto me for fiftene peeces of siluer and for a core of barley and for halfe a core of barley †And I sayd to her Thou shalt expect me manie dayes thou shalt not fornicate thou shalt be no mans but I also wil expect thee †Because manie dayes shal the children of Israel sit without king without prince and without sacrifice and without altar and without ephod and without theraphim †And after this the children of Israel shal returne shal seeke the Lord their God and Dauid their king and they shal dread at the Lord and at his goodnes in the last dayes CHAP. IIII. Diùers great sinnes of both kingdomes 3. are the cause of great punishments threatned 15. yet the sinnes of Iuda are lesse excusable because they haue more meanes to serue God HEARE the word of our Lord ye children of Israel because there is iudgement to our Lord with the inhabitants of the land for there is no truth and there is no mercie and there is no knowlege of God in the land †Cursing and lying and manslaughter and theft and aduoutrie haue ouerflowed and bloud hath touched bloud †For this shal the land moorne and euerie one shal be weakened that dwelleth in it in the beast of the filde and in the foule of the heauen yea and the fishes of the sea shal be gathered together †But yet let not euerie man iudge and let not a man be rebuked for thy people are as those that gaynesay the priest †And thou shalt fal to day and the prophete also shal fal with thee in the night I made thy mother hold her peace †My people haue held their peace because they had not knowlege because thou hast repelled knowlege I wil repel thee that thou doe not the function of priesthood vnto me and thou hast forgotten the law of thy God I also wil forget thy children †According to the multitude of them so haue they sinned to me their glorie I wil change into ignominie †They shal eate the sinnes of my people and at their iniquitie shal lift vp their soules †And as the people so shal the priest be I wil visite their wayes vpon them and their cogitations I wil render to them †And they shal eate and shal not be filled they haue fornicated and haue not ceased because they haue forsaken our Lord in not obseruing †Fornication and wine and drunkenes take away the hart †My people hath asked in their wood and their staffe hath declared vnto them for the spirit of fornications hath deceiued them and they haue fornicated from their God †Vpon the heads of mountaines they did sacrifice and vpon litle hilles they burnt incense vnder the oke and the poplartree and the terebinth because the shadow therof was good therfore shal your daughters fornicate and your spouses shal be aduoutresses †I wil not visite vpon your daughters when they shal fornicate and vpon your spouses when they shal commit aduoutrie because they themselues conuerst with harlots and with the effeminate they did sacrifice and the people not vnderstanding shal be beaten †If thou fornicate ô Israel at the least let not Iuda offend and enter ye not into Galgal and goe not vp into Bethauen neither sweare ye Our Lord liueth †Because Israel hath declined as a wanton cow now wil our Lord feede them as a lambe in latitude †Ephraim is partaker of idols let him alone †Their banket is separated with fornication they haue fornicated the protectours therof loued to bring ignominie †The spirit hath bound him in his winges and they shal be confounded at their sacrifices CHAP. V. The prophet reprehendeth the priestes and princes of both kingdomes for drawing the people to idolatrie 8. denouncing captiuitie for the same HEARE ye this ô priestes and attend ye house of Israel and you the kinges house harken because there is iudgement for you because you are become a snare to speculation and a nette spred vpon Thabor †And victims you haue declined into the depth and I the teacher of them al. †I know Ephraim and Israel is not hid from me because now hath Ephraim fornicated Israel is contaminated †They wil not geue their cogitations to◠returne to their God because the spirit of fornications is in the middes of them and they haue not knowen the Lord. †And the arrogancie of Israel shal answere in his face and Israel and Ephraim shal fal in their iniquitie Iudas also shal fal with them †In their flockes and in their heardes they shal goe to seeke the Lord and shal not finde he is taken away from them †They haue preuaricated against the Lord because they haue begotten strange children now shal a moneth deuoure them with their partes †Sound with the trumpet in Gabaa and with the shaulme in Rama howle ye in Bethauen behind thy backe ô Beniamin †Ephraim shal be in desolation in the day of correction in the tribes of Israel I haue shewed faith †The princes of Iuda are become as they that take the bound I wil power out my wrath as water vpon them †Ephraim is suffering calumnie broken in iudgement because he began to goe after filthines †And I as it were a mothe to Ephraim and as the rotte to the house of Iuda †And Ephraim saw his sicknes and Iuda his band and Ephraim went to Assur and sent to the king reuenger and he shal not be able to heale you neither shal he be able to loose the band from you †Because I as it were a lionesse to Ephraim and as a lions whelpe to the house of Iuda I I wil take and goe I wil take away and there is none that can deliuer †Going I wil returne to my place vntil you fayle and seeke my face CHAP. VI. By afflictions the people wil returne to God and hope in Christ to come 4. both the kingdomes sinning 6. and thincking to be spared for their sacrifices neglecting workes of mercie 7. shal be punished 11. but at last deliuered from captiuitie IN their tribulation early they wil rise vp to me Come and let vs returne to our Lord. †Because he hath wounded and wil heale ys he wil strike and wil cure vs. †He wil reuiue vs after two dayes in the third day he wil raise vs vp and we shal liue in his sight We shal know
dispise in his euils in the day of his destruction and thou shalt not be sent out against his armie in the day of his destruction †Neither shalt thou stand in the outgoings to kil them that flee and thou shalt not shut vp his remnant in the day of tribulation †Because the day of our Lord is at hand vpon al nations as thou hast done so shal it be done to thee thy retribution he wil returne vpon thine owne head †For as you haue drunke vpon my holie mount shal al Gentils drinke continually they shal drinke and swallow vp and they shal be as though they were not †And in mount Sion shal be saluation and it shal be holie and the house of Iacob shal possesse those that had possessed them †And the house of Iacob shal be a fyre and the house of Ioseph a flame and the house of Esau stubble and they shal be kindled in them and shal deuoure them and there shal be no remaynes of the house of Esau because our Lord hath spoken †And they that are toward the South shal inherite the mount of Esau and they in the champaine countries Philisthiims and they shal possesse the region of Ephraim and the region of Samaria and Beniamin shal possesse Galaad †And the transmigration of this host of the children of Israel al places of the Chananeits euen to Sarepta and the transmigration of Ierusalem that is in Bosphorus shal possesse the cities of the South †And sauiours shal ascend into mount Sion to iudge the mount of Esau and the kingdom shal be to our Lord. THE PROPHECIE OF IONAS IONAS the sonne of Amathi in Geth of the tribe of Zabulon in the reigne of Ieroboam sonne of Ioas king of Israel not only in wordes but also in his person prophecied and prefigured Christ as our Sauiour himself testisieth And vnder the name of Niniue announceth saluation to al Gentiles that repent and returne to God as Niniue did CHAP. 1. Ionas being sent to preach in Niniue fleeth by sea 4. atempest riseth 8. wherof he being found by lotte to be the cause 12. is cast into the sea 15. and it is caulme AND the word of our Lord was made to Ionas the sonne of Amathi saying †Arise and goe into Niniue the great citie and preach in it because the malice therof is ascended before me †And Ionas arose to flee into Tharsis from the face of our Lord and he went downe into Ioppe and found a shippe going into Tharsis and he gaue the fare therof went downe into it that he might goe with them into Tharsis from the face of our Lord. †But our Lord sent a great winde into the sea and a great tempest was made in the sea the shippe was in danger to be broken †And the mariners were afrayd and the men cried to their god they threw the vessels that were in the shippe into the sea that it might be lightned of them and Ionas went downe into the inner part of the shippe and slept a deepe sleepe †And the gouerner came to him sayd to him Why art thou oppressed with sleepe Rise inuocate thy God if perhaps God wil thinke of vs and we perish not †And euerie one sayd to his felow Come and let vs cast lottes and know why this euil is to vs. And they cast lottes and the lot fel vpon Ionas †And they sayd to him Tel vs for whose cause this euil is to vs what is thy worke what is thy countrie and whither goest thou or of what people art thou †And he sayd to them I am an Hebrew the Lord God of heauen I feare which made the sea and the drie land †And the men feared with great feare and they sayd to him Why hast thou done this For the men knew that he fled from the face of our Lord because he had told them †And they sayd to him What shal we do to thee and the sea shal cease from vs because the sea went and swelled †And he sayd to them Take me vp and cast me into the sea and the sea shal cease from you for I know that for me this great tempest is vpon you †And the men rowed to returne to the land and they were not able because the sea went and swelled vpon them †And they cried to our Lord and sayd We besech thee ô Lord let vs not perish in the life of this man and geue not vpon vs innocent bloud because thou ô Lord hast done as thou wouldest †And they tooke Ionas and cast him into the sea and the sea ceased from his rage †And the men feared our Lord with great feare immolated hostes to our Lord and vowed vowes CHAP. II. Ionas is swallowed by a great fish 3. prayeth with confidence in God 11. and the fish casteth him on the drie land AND our Lord prepared a great fish to swallow done Ionas and Ionas was in the bellie of the fish three dayes and three nightes †And Ionas prayed to our Lord his God out of the bellie of the fish †And he sayd I cryed out of my tribulation to our Lord he hath heard me out of the bellie of hel cried I and thou hast heard my voice †And thou hast cast me forth into the depth in the hart of the sea and a floud hath compassed me al thy surges thy waues haue passed ouer me †And I sayd I am cast away from the sight of thine eyes but yet I shal see thy holie temple againe †The waters haue compassed me euen to the soule the depth hath inclosed me the sea hath couered my head †I am descended to the extreme parts of the mountaines the barres of the earth haue shut me vp for euer and thou wilt lift vp my life from corruption ô Lord my God †When my soule was in distresse within me I remembred our Lord that my prayer may come to thee vnto thy holie temple †They that kepe vanities in vaine forsake their mercie †But I in the voice of prayse wil immolate to thee what thinges soeuer I haue vowed I wil render for saluation to our Lord. †And our Lord spake to the fish and it vomited vp Ionas vpon the drie land CHAP. III. Againe Ionas is commanded to preach in Niniue that within fourtie dayes it shal be destroyed 5. They al fast and repent 10. and God recalleth his sentence AND the word of our Lord was made to Ionas the second time saying †Arise goe into Niniue the great citie and preach in it the preaching which I speake to thee †And Ionas arose went into Niniue according to the word of our Lord Niniue was a great citie of three dayes iorney †And Ionas began to enter into the citie on dayes iorney he cried
singing in the window the rauen on the vpper post because I wil attenuate her strength †This is the glorious citie dwelling in confidence that sayd in her hart I am and beside me there is none other els how is she become as a desert the couche for beastes euerie one that passeth by her shal hisse and wag his hand CHAP. III. Ierusalem for reiecting Gods admonitions shal be destroyed 7. Christ being risen from death the Iewes persecuting the faithful shal be reiected miserably destroyed 9. and the Gentils called 11. So his Church shal floorish 13. and at last the Iewes shal be conuerted VVO TO thee thou prouoking and redemed citie the doue †She hath not heard the voice and she hath not receiued discipline she hath not trusted in our Lord to her God she hath not approched †Her princes in the middes of her as lions roarnig her iudges wolues in the euening left nothing for the morning †Her prophets madde men vnfaythful her priests haue polluted the holie they haue done vniustly agaynst the law †Our iust Lord in the middes therof wil not doe iniquitie in the morning in the morning he wil geue his iudgement into light and it shal not be hid but the wicked man hath not knowen the confusion †I haue destroyed the Gentils their corners are dissipated I haue made their wayes desert whiles there is none that passeth by their cities are desolate not a man remayning nor any inhabiter †I sayd Neuertheles thou shalt feare me thou shalt receiue discipline and her habitation shal not perish for al thinges wherin I haue visited her but yet rysing early they corrupted al their cagitations ◠Wherfore expect me sayth our Lord in the day of my resurrection til hereafter because my iudgement to assemble the Gentils and to gather kingdomes to powre vpon them mine indignation al the wrath of my furie for in the fyre of my ielousie shal al the earth be deuoured †Because c then wil I restore to the peoples a chosen lippe that al may inuocate in the name of the Lord may serue him with one shoulder †Beyond the riuers of Aethiopia thence shal my suppliants the children of my dispersed bring me a gift †In that day thou shalt not be confounded vpon al thine inuentions wherin thou hast preuaricated against me because then wil I take away out of the middes of thee the loftie speakers of thy pride thou shalt adde no more to be exalted in my holie mount †And I wil leaue in the middes of thee a people poore and needie they shal hope in the name of our Lord. †The remnāt of Israel shal not doe iniquitie neyther shal they speake leasing and deceitful tongue shal not be found in their mouth because they shal feede and shal lie downe and there shal be none to make them afrayd †Prayse ô daughter of Sion make iubilation Israel be glad reioyce in al thy hart ô daughter of Ierusalem †Our Lord hath taken away thy iudgement he hath turned away thine enemies the king of Israel our Lord in the middes of thee thou shalt feare euil no more †In that day it shal be sayd to Ierusalem Feare not to Sion let not thy handes be dissolued †Our Lord thy God in the middes of thee strong he wil saue he wil reioyce vpon thee in gladnes he wil be silent in his loue he wil be ioyful vpon thee in prayse †The triflers that were departed from thee I wil gather together because they were of thee that thou mayst no more haue reproch for them †Behold I wil kil al that haue afflicted thee at that time and I wil saue the halt her that was cast out I wil gather and I wil make them into prayse and into name in al the land of their confusion †In that time when I wil bring you and in the time that I wil gather you for I wil geue you into a name and into prayse to al the people of the earth when I shal conuert your captiuitie before your eyes saith our Lord. THE PROPHECIE OF AGGEVS AGGEVS prophecying in the second yeare of Darius Histaspis king of Persians that is in the 18. yeare after the relaxation from captiuitie of Babylon exhorteth to reedifie the Temple which had bene begune and intermitted promising much prosperitie after the building therof and finally the coming of Christ desired of al nations who by his presence wil glorifie this new temple more then the former built by Salomon and especially prophecieth the glorie of his Catholique Church which shal much excel the Church of the old Testament CHAP. I. The Iewes building to themselues excellent houses are iustly reprehended for not building the Temple of God 10. VVhich is the cause of the barrennes sicknes and other euils 12. VVherupon they vndertake the holie worke IN THE second yeare of Darius the king the sixth moneth in the first day of the moneth the word of our Lord was made in the hand of Aggeus the prophet to Zorobabel the sōne of Salathiel duke of Iuda to b Iesus the sonne of Iosedec the grandpriest saing †Thus sayth the Lord of hostes saying This people sayth The time is not yet come of building the house of our Lord. †And the word of our Lord was made in the hand of Aggeus the prophete saying †Why is it time for you to dwel in embowed houses and this house desert †And now thus sayth the Lord of hostes Set your hartes vpon your wayes †You haue sowed much and brought in litle you haue eaten and haue not bene filled you haue drunke and haue not bene inebriated you haue couered your selues haue not bene warmed and he that hath gathered the wages put them into a broken bag †Thus sayth the Lord of hosts Set your harts vpon your wayes †go vp into the mountayne carie timber and build the house and it shal be acceptable to me and I shal be glorified sayth our Lord. †You haue looked for more and behold it became lesse and you brought it into the house and I puft at it for what cause sayth the Lord of hosts because my house is desert and you hasten euerie man into his owne house †For this cause were the heauens stayed ouer you that they gaue no dew and the earth was prohibited that it yelded not her spring †and I called a drought vpon the earth vpon the mountaines and vpon the wheate and vpon the wine and vpon the oile and what thinges soeuer the ground brought forth vpon men vpon beastes vpon al the labour of the handes †And Zorobabel the sonne of Salathiel and Iesus the sonne of Iosedec the high priest al the remnant of the people heard the voice of their God the wordes of Aggeus the prophet as our Lord their
God sent him to them the people feared at the face of our Lord. †And Aggeus the messenger of our Lord of the messengers of our Lord spake saying to the people I am with you sayth our Lord. †And our Lord raysed vp the spirit of Zorobabel the sonne of Salathiel duke of Iuda and the spirit of Iesus the sonne of Iosedec the grandpriest and the spirit of the rest of al the people and they went in and did the worke in the house of the Lord of hostes their God CHAP. II. They are encoreged to procede in building the temple 6. with promise that Christ by his personal presence wil bring more glorie to this then was in the former temple 11. Their former slacknes in this worke was the cause of their wantes 19. and now they shal haue abundance IN the foure and twenteth day of the moneth in the sixth moneth in the second yeare of Darius the king †In the seuenth moneth the one and twentith of the moneth the word of our Lord was made in the hand of Aggeus the prophet saying †Speake to Zorobabel the sonne of Salathiel the duke of Iuda to Iesus the sonne of Iosedec the grand priest and to the rest of the people saying †Who among you is left that saw this house in the first glorie therof what do you see this same now Why is it not so as if it were not in your eyes †And now take courege Zorobabel saith our Lord and take courege Iesus the sonne of Iosedec grand priest and take courege al ye people of the land saith the Lord of hostes and doe because I am with you sayth the Lord of hosts †the word that I did couenant with you when you came out of the Land of Aegypt and my spirit shal be in the middes of you feare not †Because thus sayth the Lord of hosts As yet there is one litle while and I wil moue the heauen the earth and the sea and the drie land †And I wil moue al nations AND THE DESIRED OF AL NATIONS SHAL COME and I wil fil this house with glorie sayth the Lord of hosts †Mine is the siluer and mine is the gold sayth the Lord of hostes †“ Great shal be the glorie of this last house more then of the first sayth the Lord of hosts and in this place wil I geue peace sayth the Lord of hosts †In the foure and twentith of the ninth moneth in the second yeare of Darius the king the word of our Lord was made to Aggeus the prophet saying †Thus saith the Lord of hosts Aske the priests the law saying †If a man take sanctified flesh in the skirt of his garment and touch with the skirt therof bread or broth or wine or oile or any meate shal it be sanctified And the priests answering said No. †And Aggeus sayd If one polluted on a soule touch any of al these shal he be contaminated And the priests answered and sayd he shal be contaminated †And Aggeus answered and sayd So this people and so this nation before my face sayth our Lord and so al the worke of their handes al that they haue offered there shal be contaminated †And now set your hartes from this day and vpward before there was stone layd vpon stone in the temple of our Lord. †When you went to an heape of twentie bushels they became ten and entered into the presse to presse out fiftie flagons they became twentie †I stroke you with the burning winde and with the blast and with haile al the workes of your handes and there was none among you that returned to me saith our Lord. †Set your hartes from this day and hence forward from the foure and twenteth day of the ninth moneth from the day that the fundations of the temple of our Lord were layd lay it vpon your hartes †Is there the seede now abreward and as yet the wine and the figtree and the pomegranate and the oliue tree hath not florished from this day I wil blesse †And the word of our Lord was made the second time to Aggeus in the foure and twentith of the moneth saying †Speake to Zorobabel the duke of Iuda saying I wil moue the heauen and also the earth †And I wil ouerthrow the throne of kingdoms wil destroy the strength of the kingdom of the Gentils and I wil ouerthrow the chariote and the rider therof and the horses shal come downe and the riders of them euerie one by the sword of his brother †In that day sayth the Lord of hosts I wil take thee ô Zorobabel sonne of Salathiel my seruant saith our Lord and wil put thee as a signet because thee haue I chosen sayth the Lord of hosts ANNOTATIONS CHAP. II. 10. Great shal be the glorie VVhen according to the prophets exhortation the temple vvas built againe Esdras ch 3. v 12 vvriteth that such ancient men as had sene the former lamented because this nevv one vvas not so excellent as the former had bene vvhich is also clere by other places of holie scripture For amongst other differences Salomons temple had in height and in breadth an hundred and twentie cubites 2 Paral. 3. v. 4. this nevv temple had but sixtie cubites 1 Esd 6. v. 3. Likevvise balomons temple vvas built of stones hevved and perfectly polished 3. Reg 6. v. 7. vvhich vvere also couered on the innerside vvith seeling vvorke of ceder vvood v. 18. This nevv temple vvas built of rugh and vnpolished stones 1. Esd 5. v. 8 As for the same temple long after enlarged and adorned by Herod it continued not long in that state the chiefest glorie therof vvas by our Sauiours presence therin vvhen he vvas presented by his mother and ioyfully receiued into the armes of Simeon and often preached there And therfore S. Augustin proueth li. 18. c. 45. ciuit that the prophet here foreshevveth the glorie of Christs mystical temple faithful Christian soules of al nations in whom God dwelleth by grace of the nevv Testament farre more glorious in liuing stones then that temple vvhich king Salomon built or that vvhich vvas restored after the captiuitie THE PROPHECIE OF ZACHARIAS ZACHARIAS the sonne of Barachias and nephew of Addo beginning two monethes after Aggeus exhorteth also to reedifie the Temple and sheweth by diuers visions that the Church shal floorish partly in that time of the old Synagog but much more after Christs coming whos 's first and chiefe promulgators of his Gospel shal be of the Iewish nation but the farre greatter number shal be of the Gentiles the Iewes for their obstinacie reiected Yet they also in the end shal returne to Christ CHAP. I. The prophet exhorteth the people to conuert to God and not to imitate the euil examples of their fathers 7. by a vision of an horseman and diuers
length he may punish vs. †For which cause he neuer certes remoueth away his mercie from vs but chastening his people by aduersitie he forsaketh them not †But let these thinges be sayd of vs in few wordes for an admonition of the readers And now we must come to the storie †Therfore Eleazarus one of the chief of the Scribes a man striken in age and comely of countenance with open mouth gaping was compelled to eate swines flesh †But he embracing rather a most glorious death then an hateful life went before voluntarily to the punishment †And considering how he ought to come patiently susteyning he determined not to committe vnalwful thinges for loue of life †But they that stood by moued with vnlawful pitie for the old frendshipe of the man taking him in secrete desired that flesh might be brought which it was lawful for him to eate that he might feyne to haue eaten as the king had commanded of the flesh of the sacrifice †that by this fact he might be deliuered from death and for the old freindshipe of the man they did him this courtesie †But he begane to thinke vpon the worthie preeminence of his age and ancientnes and the houre heares of natural nobilitie his doinges from a childe of very good conuersation and according to the ordinances and the holie law made of God he answered quickly saying that he would rather be sent vnto hel †For it is not meete quoth he for our age to feyne that manie young men thinking that Eleazarus of foure score yeare tenne is passed to the life of Aliens †they also through my dissimulation and for a litle time of corruptible life may be deceiued and hereby I may purchase a stayne and a curse to mine old age †For although at this present time I be deliuered from the punishments of men yet neither aliue nor dead shal I escape the hand of the Almightie †Wherfore in departing manfully out of this life I shal appeare worthie of mine old age †and to yong men I shal leaue a constant example if with readie mind and stoutly I suffer an honest death for the most graue and most holie lawes These thinges being spoken forthwith he was drawen to execution †And they that led him and had bene a litle before more milde were turned into wrath for the wordes spoken of him which they thought were vttered through arrogancie †But when he was now in killing with the strokes he groned and sayd O Lord which hast the holie knowlege thou knowest manifestly that wheras I might be deliuered from death I doe susteyne sore paines of the bodie but according to the soule for thy feare I doe willingly suffer these thinges †And this man certes in this maner departed this life leauing not only to yong men but also to the whole nation the memorie of his death for an example of vertue and fortitude CHAP. VII The noble Martyrdome of seuen refusing to eate swines flesh and boldly admonishing king Antiochus of his damnable state 41. Lastly the mother hauing encoreged her sonnes likewise dyeth gloriously AND it came to passe that seuen brethren together with their mother being apprehended to be compelled by the king to eate against the law swines flesh were tormented with whippes and scourges †But one of them which was the first sayd thus What seekest thou and what wilt thou lerne of vs we are readie to dye rather then to transgresse the lawes of God coming from our fathers †The king therfore being wrath commanded frying pannes and brasen pottes to be heated †the which forth with being heated he commanded his tongue that had spoken first to be cut out and the skinne of his head being drawen of the endes also of his handes and feete to be chopped of the rest of his bretheren and his mother looking on †And when he was now made in al partes vnprofitable he commanded fire to be put vnto him and that breathing as yet he should be fried in the frying panne wherin when he was long tormented the rest together with the mother exhorted one an other to dye manfully †saying Our Lord God wil behold the truth and wil take pleasure in vs as Moyses declared in the profession of the Canticle And in his seruants he wil take pleasure †That first therfore being dead in this maner they brought the next to make him a mocking stocke the skinne of his head with the heares being drawen of they asked if he would eare before that he were punished throughout the whole bodie in euerie member †But he answering in his countrie speach said I wil not doe it Wherfore this also in the next place receiued the torments of the first †and being at the verie last gaspe thus he said Thou in dede ô most wicked man in this present life destroyest vs but the king of the world wil raise vs vp which dye for his lawes in the resurrection of eternal life †After him the third is had in derision and being demanded his tongue he quickly put it forth and constantly stretched out his handes †and with confidence he said From heauen doe I possesse these but for the lawes of God now doe I contemne these selfe same because I hope that I shal receiue them againe of him †So that the king and they that were with him merueled at the yong mans courege because he estemed the torments as nothing †And this being thus dead the fourth they vexed in like maner tormenting him †And when he was now euen to dye thus he said It is better for them that are put to death by men to exspect hope of God that they shal be raysed vp againe by him For to thee there shal not be resurrection vnto life †And when they had brought the fifth they tormented him But he looking vpon him †sayd Thou hauing power among men wheras thou art corruptible doest what thou wilt but thinke not that our stock is forsaken of God †And doe thou patiently abide and thou shalt see his great power in what sort he wil torment thee and thy seede †After him they brought the sixth and he beginning to dye sayd thus Be not deceiued vainely for we suffer this for our owne sakes sinning against our God and thinges worthie of admiration are done in vs †but doe not thinke that thou shalt escape vnpunished for that thou hast attempted to fight against God †But the mother aboue measure meruelous and worthie of good mens memorie which beholding her seuen sonnes perishing in one dayes space bare it with a good hart for the hope that she had in God †exhorted euerie one of them in their countrie language manfully being replenished with wisedome and ioyning a mans hart to a womans cogitation †she sayd to them I know not how you appeared in my wombe for neither did I
hundred †But Timothee fled into Gazara a strong hold wherof Chaereas was the captaine †And Machabeus and they that were with him ioyfully besieged the hold foure dayes †But they that were within trusting to the place blasphemed aboue measure cast forth abominable wordes †But when the fifth day appeared twentie yong men of them that were with Machabeus incensed in their mindes because of the blasphemie went manfully to the wal and with fierce conrege going on they scaled to the top †Yea and the others also mounting vp attempted to set the towres and the gates on fire and to burne the blasphemers themselues aliue †And the hold being sacked for two dayes together they slewe Timothee that was found hyding himself in a certaine place and his brother Chaereas and Apollophanes they killed †Which thinges being done they blessed our Lord in hymnes and confessions who did great thinges in Israel and gaue them the victorie ANNOTATIONS CHAP. X. 8. They decreed Beza in his Annotations in Ioan. 10. v. 22. set forth in English in the yeare 1603. confesseth that the feast vvhich our Sauiour obserued vvas instituted by Iudas Machabius and his bretheren after the restoring of Gods true religion by easting out Antiochus his garrison It is also cleare that this feast vvas in vvinter ibidem agreable to the text in the moneth of Casleu which is Nouember vvheras the feast of tabernacles vvas in September before vvinter and the feast of restauration of the temple after the captiuitie of Babylon vvas in Adar 1. Esd 6. vvhich is Februarie betwen vvhich time and middes of March vvas not competent space for those thinges vvhich Christ did after this feast before his Passion And therfore it is very strange that Beza or other Protestantes vvil denie these bookes to be Canonical vvhich haue so excellent a testimonie by the Euangelist of our Sauiours ovvne fact CHAP. XI Lysias supposing with his armie of fourescore thousand footemen a great band of horsemen to subdue Ierusalem 6. Iudas with his few praying God and going to fight an Angel in forme of an horsemen goeth before them 10. so they setting vpon the enemies kil manie the rest flee 13. Lysias perceiuing Gods powre offereth to procure peace 22. Wherto the king agreeth writting to him 27. and to the Iewes 34. The Romanes also write to the Iewes BVT a litle after Lysias the kings procuratour and cosin and chiefe ouer the affayers being greatly offended with these thinges that had hapened †hauing gathered foure score thousand and al the horsemen came against the Iewes thincking that taking the citie he should make it an habitation for the Gentiles †and he should haue the temple to make gayne of money as the rest of the temples of the Gentiles and euerie yeare the priesthood to be sold †neuer recounting the powre of God but furious in minde he trusted in the multitude of foote men and thousandes of horsemen and in foure score elephants †And he entred into Iurie and approching to Bethsura which was in a narrow place from Ierusalem the space of fiue furlongs he expugned that hold †But as Machabeus and they that were with him vnderstood that the holdes were ex pugned they besought our Lord with weeping and teares and al the multitude together that he would send a good Angel to the sauing of Israel †And Machabeus him self first taking weapons exhorted the rest together with him to aduenture and to geue ayde to their bretheren †And when they went forth together with prompt corege at Ierusalem there appeared going before them an horseman in white clothing with armour of gold shaking a speare †Then al they together blessed our merciful Lord and tooke great corege being readie to penetrate not only men but also most fierce beastes and walles of yron †They went therfore promptly hauing an helper from heauen and our Lord hauing pitie vpon them †And like lyons running violently vpon the enimies they ouerthrew of them eleuen thousand footmen and of horsemen a thousand six hundred †and they put to flight al very many of them being wounded scaped a way naked Yea and Lysias him selfe shamefully fleeing escaped †And because he was not senselesse recounting with him selfe the diminution made on his side and vnderstanding the Hebrewes to be inuincible because they rested vpon the help of the almightie God he sent vnto them †and promised that he would consent to al thinges that are iust and that he would force the king to be their freind †And Machabeus granted to Lysias requestes in al things hauing respect to the commonwealth and whatsoeuer Machabeus wrote to Lysias concerning the Iewes the king granted it †For there were epistles written to the Iewes from Lysias conteyning this tenure LYSIAS to the people of the Iewes health †Iohn and Absalom that were sent from you deliuering the wrytings requested that I would accomplishe those thinges which by them were signified †Therfore whatsoeuer might be brought to the king I declared vnto him and that which the matters permitted I granted †If therfore you kepe fideletie in the affayres hence forward also wil endeuour to be a cause of doing you good †And concerning the rest word for word I haue geuen commandement both to theise and to them that are sent of me to commune with you †Fare ye wel In the yeare an hundred fourtie eight of the moneth Dioscorus the foure twenteth day †But the kings epistle conteyned these thinges King Antiochus to Lysias his brother health †Our father being translated amongst the goddes we being willing that they that are in our kingdome should liue without truble and employ diligence to their owne matters †we haue heard that the Iewes consented not to my father to turne to the rite of the Greekes but that they would keepe their owne institution and therfore that they request vs their rites to be granted them †Being therfore desirouse that this nation also be quiet oradyning we haue decreed that the temple be restored vnto them that they might doe according to the custome of their ancestours †Thou shalt do wel therfore if thou send to them geue the right hand that our pleasure being knowen they may be of good cheere looke to their owne commodities †But to the Iewes the kings epistle was in this manner KING Antiochus to the senate of the Iewes and to the rest of the Iewes health †If you fare wel you are so as we would yea our selues also fare wel †Menelaus came to vs saying that you would come downe to your countrie men that are with vs. †To them therfore that come and goe vntil the thirtith day of the month Xanthicus we geue the right handes of securitie †that the Iewes may vse their owne meates and their owne lawes as also before and that none of them by any meanes
of the Israelites t from the mediterranean sea of Palestin v to the riuer Euphrates Exo. 23. v. 31. Beut 11. v. 24. vv eruel enimies more like to most cruel beastes then to men x yea so cruel as none els in the world are like vnto them y The Prophet now prayeth for the coming of Christ which he saw in spirite z The Church of the old testament in her best state wanted the perfection which the Church of Christ hath a Christ our Messias most commonly calleth by this title The Sonne of man b So thy vinyard can not indure if it be stil afflicted and trodden downe c Christ working by Gods powre redresseth almiseries d The same is the 8. and the 15. verse with litle alteration and here repeted the third time In which we also pray for three thinges first to be purged and conuerted from sinne second to be illuminated by Christ the Image of God Thirdly to be sanctified and saued in eternal glorie to haue the fruition of the most blessed Trinitie Inuitation to celebrate festiual dayes deuoutly the 7. key a This Psalme perteyneth not only to the old testament but also to the new b Gods seruants oppressed with tribulations c to be songue by Asaph a chief master of musike d Make readie al these musical instruments e In the Calendes or first day of euerie moneth in remembrance of Gods prouidence and perpetual gouernment of al creatures :: The feast of Neomenia f and most especial solemnitie in the first day of the seuenth moneth in memorie of Isaac conserued from death in whom God promised Abraham to multiplie his seede and to blesle al nations Gen. 17 v. 21. c 21. v 12. c 22. v. 18. :: Feast of trumpetes g The people of Israel signified by Ioseph as Psal 79. v. 2. :: In memorie of this benefite Pasch was instituted h God deliuered the same people from their vntolerable bondage of carying burdens in baskettes from geathering straw making brickes and other seruitude Exo 1. v. 14 c. 5. v. 7. i The admonition of God to the people k yet after so great benefites thou didst murmure and contradict me Exo. 17. Num. 20. l Seriously admonish thee m Man by free wil may choose whether he wil obey or no. :: The feast of Pentecost in memorie of the lawe n This was an other great benefite to geue an expresse law for their instruction o Obseruing my commandments aske what thou wilt and I wil geue it thee Pom. 1. ◠24. p Very easely q of my freewil and liberalitie without necessitie or obligation r The wicked that promise to serue God and do it not shal be in eternal torments In the meane time God bestowed these benefites vpon them for the iusts sake Admonition to Magistrates the. 7. key a The wordes of the prophet admonishing al magistrates that when they sitte in iudgement or determine anie cause God who is there and euerie where present b attendeth their processe and therfore it behoneth them to be aduised what they doe euen as if they heard God speaking as here foloweth c The wordes of God though not vttered sensibly yet in effect intimated by his law according wherto he wil procede in iudgement against vniust Iudges d Such iudges procede in grosse ignorance not caring to vnderstand but content to walke in darknes e Ye are so euil disposed that you would turne al vpside downe instifying the wicked and condemning the iust f For your office which you participate of me you are certaine goddes vpon earth g But when you die you shal find that you are men subiect to Gods iudgement h yea your punishment wil be greuous and importable for the mightie shal mightely suffer torments Sap. ◠i Againe the wordes of the prophet praying God k that eing he is Lord of al he wil iudge al. Persecuters of the Church confounded or conuerted the 6 key a Seing none is like to thee ô God b shew thy powre and maiestie c be not silent d The cruel persecuters are most insolent e and proud f That there be no more anie faithful people g anie Catholiques leift aliue h The progenie of Esau i the seede of Ismael k descending from the elder sonne of Lot l the issue of Abraham by Agar who falsly cal them selues Sarascens as if they were of Sara m People of Gebal a citie of Syria n of the other sonne of Lot o those that first oppugned the Israelites after they were parted from Aegypt Exo. 17. p The Philistians q and Tyrians al nere neighboures and some of them nere akine to the Israelites were their great enimies r Others also coming further of ioyned against Gods people in figure that al heretikes and other infidels conspire together against Catholiques ſ The Psalmist therfore prayeth and withal prophecieth that God wil at last destroy them as he did Madian Num 31. Iudic. 6. 7. t Sisara captaine general v for Iabin king of Asor nere Cisson Iudic. 4. v. 7. 23. w Within the territorie of Manasses Ios 17. which they inuaded x slaine and not buried y These foure princes of the Madianites were slaine by Gedeons forces Iudic. 7. 8. z By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters :: By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters 1. 2. 3. 4. a God by punishing seeketh the conuersion of sinners not their eternal death b But such as be stil obstinate and finally impenitent do perish for euer c God only the creator of heauen and earth is properly called LORD VVhose essential and incommunicable name is VVHICH IS Exo. 3. v. 14. 6. v. 3. Eternal glorie the 10. key a For men afflicted in this vale of miserie b By the children of Core not being musitians but porters in the temple 1. Par. 26. S. Augustin here and in other titles of Psalmes vnderstandeth the faithful children of Christ c The glorious mansions in heauen which God hath prepared for the iust d Vehement desires do sometimes depriue vs of external sense e The mind reioycing in hope the bodie is also recreated releeued and reuiued which before was dulle and heauie f As sparowes by natural instinct seeking habitations finde houses to dwel in g and turtles haue nestes wherin to lay their young ones so faithful soules seeke to dwel in heauen and in the meane time to lay vp good workes within the Catholique Church out of which sayth S. Augustin in this place how good soeuer workes do seme as when paganes and heretikes feede the hungrie cloth the naked receiue strangers into their houses visite the sicke comforte prisoners being not laid in the nest conculcabuntur conterentur non seruabuntur non custodientur they shal be trodde vnder foote they shal be bruised in peeces they shal not be conserued they shal not be kept but
suffer him vvholly to omitte manifest profession of faith and true religion f seing by thy former grace I haue already reposed my trust in thy promises made to them that are resolued to kepe thy lavv g For I do firmly purpose euer and alwayes to kepe thy law h In this I haue had great ioy and comforte of mind i because I did in dede seeke after thy commandements vvhich is specially vttered as also the three next verses in the person of those that are in trial of persecution for their faith k VVho boldly in time of persecution euen before persecuting Kinges and Emperors professe Christs true Religion Veryfied in innumerable glorious Martyrs yea also of the fraile sexe in S. Catharin S. Cecilie S. Lucie S. Margaret S. VVenefrede S. Vrsula and her felovves and manie more most constantly ansvvering al vvordes of reproch obiected as if it vvere a base or contemtible thing to be Christians to be Catholiques to be Papistes No al these and the like are honorable and glorious titles importing the true seruice of Christ in vnitie of the Catholique Church and spiritual participation vvith the visible head therof Christs Vicar in earth l Such confessors as yet mortal reioyce in that they haue meditated in Gods commandments vvhich they haue feruently loued m Also shevved the same in external vvorke not dissembling by silence by vvord nor fact n euerie way exercising Gods lavv vvhich maketh the obieâ—uers iust a That vvhich God hath decreed and promised being in itselfe most certaine and assured yet includeth the meanes vvherby it shal be put in execution and therfore the iust his elect do pray for the performance of his vvil b Expectation of thy promise hath geuen me corege * eloâ—â—â—â— c Provvde contemners of Gods lavv haue euerie vvay molested me by detracting deriding calumniating and violently persecuting me d Al vvhich I haue borne patiently and not declined from thy lavv e I remembred and considered thy iust punishments inflicted vpon the impious f euen from the beginning of the vvorld both vpon the diuels and vvicked men and that thou vvilt exercise the like hereafter g vvhich consideration of thy iustice comforted me h Otherwise if I had not sene thy iustice my zele against contemners of thy law would haue killed me i In this place of my perigrination from heauen I am comforted by remembring celebrating and singing thy iust commandments and lavves vvhich make thy seruants iust k In persecution and in al tribulation I kept thy law because I would not dishonour thy name l And my tribulation especially fel vpon me because I sought to be iustified by keping thy law a The Propheâ— procedeth speaking in the person of the iust tending to perfection and saying This is my happie choise that I desire no other enheritance nor possession but to kepe Gods Lavv. b And seeing this excedeth my proper streingth I prayed God of his mercie to make me able to kepe it * â—loquiuÌ„ c Pondering my former actions I turned my pathes to obserue more perfectly the Law which God hath testified to be the right way d With prompnes of mind and without hesitation I resolued to kepe the commandments e The wicked laide cordes nettes or snares to intrappe and hinder me f but I kept thy law fresh in memorie g That this is not vnderstood only mystically in time of affliction but also literally and prophetically that some special seruantes of God should obserue a godlie profession of praying at midnight the vvord I rose maketh it probable S. Paul Silas either of a holie custome or at least vpon special occasion and such occasions vvere to them and others frequent Act. 16. prayed and praised God at midnight And novv in the Church of Christ some religions men pray and praise God continually at midnight besides other houres mentioned more distinctly v. 164. h A great benefite and a singular consolation that al true liuing members of Christ are partakers of al the prayers good workes and merites of the whole Church militant and triumphant VVhich in our Crede is called The Communion of Sainctes i So great is the mercie of God extended communicated and multiplied in the whole earth k Instruct me and direct me therfore ó God that I may lerne and obserue thy law and so be iustified and made participant of so great mercie a Dealt very bountifully b as thou didst promise c He that hath bountifully receiued grace at Gods hand prayeth for more grace that he may be beneficial to others in releuing the needie d in instructing the ignorant e in perswading to kepe the law of God f because he hath lerned and beleueth the commandments by which he is bond to loue and haue care of his neighbour g Before I was afflicted I often fel into sinne h but vexation gaue me vnderstanding therfore now I kepe thy law * eloquiuÌ„ i Contemners of thy law haue endeuored to intangle me k but I persist in keping thy commandments As before v. 51. 61. l Though the wicked combine themselues together against me m yet I consider that it is necessarie to perseuer in thy law n A clere comparison that it is better to kepe Gods law which bringeth life euerlasting then to haue al the riches kingdoms of this world a God being our Creator we may with confidence pray him to illuminate our mindes that we may lerne what is his pleasure and so endeuour to fulfil it b Others that loue God wil be gladde to see me also serue him c The iust being afflicted and not seing the particular cause therof yet knoweth and confesseth that God doth it for most iust cause d And therfore with patience prayeth for comforth as foloweth * eloquiuÌ„ e who am almost dead in tribulation f The iust also prayeth that the wicked may be ashamed and conuerted for so the hebrew word here signifieth though it is also lawful to desire the iust punishment of obstinate sinners g He prayeth againe for conuersion of the wicked and to haue peace with them a Manie iust of the old testament most feruently desired the coming of Christ our Sauiour as our Lord himselfe testifieth Mat. 13 v. 17. And now the iust desire his coming in glorie 2. Tim. 4. v. 8 * eloquiuÌ„ b Delaved hope afflicteth c As a leather bottel made of a beasts skinne congeled with the frost and after partched in smoke so is the bodie of the iust mortified by diuers sortes of afflictions made a new bottel fitte to receiue new wine that is perfect doctrin of Christian life as of fasting and other austeritie wherof our Sauiour speaketh Mat. 9. v. 17. d Such is mans infirmitie yea of the iust that he apprehendeth tribulations to be very long and therfore desireth consummation and that without sinne so he stil submitte his wil to Gods wil. e Friuolous idle tailes which are not according to Gods law f I
Ieremie vttered by him long after those which are in the former chapters yea and after some of those which are recorded in the chapters folowing For he speaketh here of the time when Nabuchodonosor inuaded the countrie :: Gods grace is euer ready that sinners may conuert if they vvil Deut. 7. 11 30. :: This was prophecied before that which is written in the chapter precedent for the prophetes do not obserue the order of historie :: By Galaad he signifieth the kinges palace :: By Libanus Ierusalem :: By sanctifie segregate separate or designe to this office Deut. 29. 3. Reg. 9. :: The fourth sonne of Iosias 1. Par. 3. v. 15. :: To whom as is probable Nabuchodonosor gaue the title of king after the death of Sedecias :: Otherwise called Ioachin the sonne of Ioakim 4. Reg. 24. v. 6. This Ioachin or Iechonias was restored to good estate 4 Reg. 25. v. 27. but not to the dignitie or power of a king neither Salathiel Zorobabel or others of his posteritie til Christ Ezec 13. 34. Isa 4. 40. 45. :: Christ who is iust of himself who maketh others iust and without whom no man can be iust Ezec. 34. Dan 9. Ioa. 1. v. 45. Deut. 33. :: To trust their owne iudgement not beleuing the definitions of the Church relying euerie one vpon his priuate spirite is a manifest note of heretikes false prophetes or Apostataes :: Mission of Pastors Prophetes was alvvayes so necessary in Gods Church that whosoeuer coÌ„meth without right mission is a false prophet a woolfe not a pastor :: False prophetes may do false miracles that is strange thinges to deceiue others but can not worke true miracles Because therfore it is hard for vulgar people to iudge which are false miracles the former note of right mission is a more secure marke to know true false prophets :: Literally he prophecieth that king Ieconias and others caried in the first traÌ„smigration into Babylon should be released or exalted and king Sedecias with his children folovvers should perish but mystically he prophecieth that the good shal prosper be high ly rewarded the wicked shal be miserable and most seuerely punished :: As is noted before ch 21. these prophe cies are not written in order of the time when they were vttered For this vision perteyneth to Ioakim who was father to Ieconias and elder brother to Sedecias of whom the for mer chapters make mentioÌ„ 4. Reg. 17. :: This wicked king is called Gods seruant in that he was his instrument oâ— minister to punish other sinners Dan. 9. 1. Esd 1. 3. Esd 1. :: These seuentie yeares begane in the eleuenth yeare of Sedecias :: This metaphor of a cuppe signifieth that Gods wrath is powred out to punish sinners As Psa 74. v. 9. Isa 51. v. 17. :: The Ismaelites Agarenes otherwise called Sarazens powled their heare to the eares left the lowest part long as now the Polonians Hungarians vse to be powled 1. Pet. 4. Ioel. 3. Amos. 1. :: As those that labour in the vinepressesing to encorege ech other so in affliction it wil be necessarie to doe the like :: Though God of his nature is most meke like to a doue yet prouoked by sinne he powreth out wrath * Men of the cities :: Gods coÌ„mâ—nations are conditional if the people persist in sinne they shal be punished as is threatned but if they repent the punishment shal be mitigated â— Reg 4. :: It is a most coÌ„mon phrase of holie Scripture to say al for most part Ch. 25. 2. Par. 36. 1. Esd 1. 3. Esd 1. :: Common people doe easily change their iudgement sometimes to the better as here to saue the prophets life sometimes to worse as when they had receiued our Sauiour with ioy on palmesunday within few dayes after they cried Crucifie him Mich. 3. :: Bandes and chaynes are apt signes of captiuitie because they are the very instruments wherwith captiues are bond :: Hangmen or executioners are Gods instruments his seruantes in punishing the wicked Ch. 23. 29. Ch. 14. :: It is so false that the treasures caried away shal quickly be restored that in dede more shal be caried away before the former be recouered 4 Reg. 25. 4 Reg. 24. 4. Reg. 25. :: Sedecias reigning eleuen yeares the fourth yeare of his reigne may vvel be called in the beginning of his reigne :: The prophet hearing a good thing falsly auouched wisheth it might be so but left others be deceiued warneth the people not to beleeue it because it is false and shal not happen as the false prophet affirmeth The 4. part Consolations and threates as the people shal deserue with the destruction of Ierusalem cap tiuitie of the king people and their release after 70. yeares :: Against the flatery of false prophetes affirming that the captiues shal shortly be reduced Ieremie sincerely writeth vnto them that they must remaine in Babylon a long time Ch. 14. Ch. 25. 2. Par. 36. I. Esd 1. Dan. 9. 3. Isd I. :: The seduced people thought the false prophets had bene true prophetes of God Ch. 24. :: Their miserie shal be so great that it shal be as a prouerbe of them that wish euil to others to say The malediction of the Ievves fal vpon you as is more clerly explicated v. 22. :: It is probable by this Ch. 31. Ezec. 33. other places that vvith the evvo tribes of the kingdom of Iuda manie of the tenne tribes returned also from captiuitie whose chiefe citie was Samaria Iod. 1. Amos. 5. Sopho. 1. :: Only the true Church is perpetually consetued without interruption al other nations kingdomes coÌ„gregations do change and are consumed :: After seuentie yeares captiuitie the temple shal be reedified but more fully more perfectly this prophecie is fulfilled in Christ and his Apostles when the citie was built in a hiegh place the citie which can not be hidde sette in a mountaine :: Christ of the issue of Iacob :: VVho according to his diuinitie is the Sonne of God as he sayth of himselfe Ioan. 14. I am in the Father and the Father in me :: Together with the two tribes manie also of the tenne tribes were reduced from captiuitie And when Christ came into this world they were more readie to receiue him then the other two tribes Mat. 13 Mar. 6 Luc. 4. Ioan. 4. Isa 2. â—â—ich 4. Zach. â— :: God wil also â—â—evv his mercie to the tene tribes signified by Ephraim as a father loueth his first begotten :: By Rachel the mother of Ioseph Beniamin are signified al the vvemen of both kingdomes Israel Iuda mourning the miseries of the captiuitie And particularly of the mothers lamenting the slaughter of their children nere Bethlehem Mat. 2. Mat. 2 :: Gods grace is the principal cause of iustification :: Mans cooperation by freewil is the secoÌ„darie cause :: Christ in his mothers wombe in stature an infant but in al perfection a man :: God promised the Iewes multiplication of men :: And of catle which were a principal riches as appeareth by the word pecunia
this armie differeth from the number here recorded the cause is for that sometimes those only are counted vvhich vvere permanent sometimes others are also counted vvhich came vncertainly The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon :: The vvatch word this night was The victorie of God * li. 1. c. 7. v. 1. Y :: Alcimus was of Aarons stock li. 1. c 7. v. 14. but for this apostasie here mentioned was vncapable of high priesthood so Matthathias vvas ordayned being of the same progenie and most sincere in religion * a golden bough :: This description of the Assideans made by their malicious enimie in calumnious and odious termes sheweth vvel their singular zele sinceritie in promoting Gods seruice And so their aduersaries malignant accusations more against them then al others is a plaine testimonie of their more rate and more singular vertues * li. 1. â— 7. v. 26. a :: Apostates and politikes make their gayne by spoyling the faithful :: Nicanor a right worldlie politike a figure of Pilate and of such temporizing Iudges counsellers and courtiers as lacke zele in religion :: They knevv not precisely vvhere Iudas vvas neither vvould they search for him to deliuer him to the persecutor :: Bacchus called also Liber and by manie other names feaned by infidels to be auctor and god of wine And therfore drunkards dedicate feastes temples to him :: S. Augustin epist 61. ad Dulâ—itium l. 2. c. 23. ad epist 2. Gaud discussing thâ—â— fact saith the helie scripture dotâ— tel it not praise it As to be admired not to be imitated that either it vvas not vvel done by him or at least is not conuenient in this time of grace * li. 1. c. 7. v. 39. c :: Pâ—ophane men make their aduantage of religious mens good conscience but Iudas rightly instructed in this case defended his iust cause also in the sabbath li. 1. c. 3. v. 40. :: O Luciferian blasphemie :: This dreame was from God as the effect shevved And Iudas knevv also that it so was by internal inspiration as Ioseph Mat. 1. v 20. vvas assured of his dreames :: Ieremie ch 38. v. 17. persvvaded the king of Iuda to yeld himself vvith the citie and people to the Chaldees and not to resist But novv he deliuereth a svvord to Iudas exhorting him to fight according to Gods vvil in diuers cases and times for there is a time of vvare and a time of peace Eccle 3. v 8. :: Gods honour holie thinges are first and principally to be respected before vvordlie freindes though they also must be regarded in due order and place 4. Reg. 19. li. â— c 8. v. 1. c. f :: More being vvritten in the first booke this auctor maketh one conclusion of al because other persecuters being also ouercome the land was againe caulme after stormes Prayer of Sainctes is euidently proued by this place It is also proued by manie other holie Scriptures Neither is this place to be omitted The auctor of this booke asketh pardon for his stile not for the doctrine nor historie But the auctors of these Annotations crane pardon for al defectes Gods true Seruice hath alvvayes continued in the visible Church Faith in one God is the ground of al religion The B. Trinitie reueled to some and vttered obscurely in the old testament Distinction of Persons in one God The Father The Sonne The Holie Ghost Other places proue pluralitie of Persons in God The mysterie of Christs Incarnation is more frequent more plaine in the holie Scriptures especially in the Prophetes Ieremie Baruch Ezechiel Daniel Aggeus Zacharias Malachias Also the bookes of wisdom Ecclesiasticus Machabees Prophecies figures of the B virgin mother of God Angeles excel corporal creatures in multitude And in powre They helpe men and are lavvfully inuocated by men Diuels hating God and al mankind neuer cease to tempt men to sinne They seke to be honored vvith sacrifice Sacrifice is the proper seruice of God Sacrifice of the new testament in al places More pure and excellent then the old The old ceased and the new succeded which shad also be abandoned by Antichrist Transsubstantiation confessed by Rabbins Baptisme Penane Holie orders Feastes Fastes ordinarie And extraordinarie Abstinence Forme of good life prescribed in the sapiential bookes The ascending by steppes 〈◊〉 from earth to heauen â— Ioan. 2. VVithout Gods grace preuenting no man can thinke or do anie thing meritorious 2. Cor. 3. Confidence of good vvorkes done in grace Voluntarie vovves like to Euangelical connsels Perpetual virginitie Prayers of Sainctes Reliques Holie vesseles Signe of the Crosse Prayer for the dead Resurrection Iudgement Euerlasting punishment and eternal reward The coming of Elias conuersion of the Iewes The state of the Church in the times of heathen Monarchies in general Their state in the captiuitie King Iechonias â—nâ—â— sedeâ—h High-priest vvere in Babylon before the vvhole nation vvas captiue Iechonias intertayned in captiuitie as a prince Daniel vvith other three children were caried before â—niâ— of the kinges into Baoylon They vvere singularly esteemed Sometimes in danger But preserued by God Ieremie prophecied in Ierusalem and in Aegypt Ezechiel and Daniel in Babylon The Monarchie of Medes and Persians Cyruslicensed the Ievves to returne and build vp their temple Prophecie of Christ after seuentie vveekes Mardocheus Esther Aman. Iudith Aggeus and Zachatias The 〈◊〉 more glorious in the nevv testament Malachie The Grecian Monarchie King Alexander honored Iaddus the Highpriest The schismatical temple in â—atizim An other schismatical temple in Aegypt The Seuentie tvvo Interpreters Prophane lerning florished amongst the Crecians but they erred excedingly in matters of Religion Primum principium Sammum â—oâ—um Pithagorians Stoikes Achademikes Peripatetikes Epicures The assured fayth of the Church the citie of God Psal 93 1. Cor. 3. The Machabees professed the same Antiochus his Edict Martyres for this fayth For circumcision For keeping the Sabbath For abstayning from svvines flessh Holie vvarres for the Church and religion Matthathias Iudas Machabeus A religious prayer The temple clensed Antiochus dyed miserably Niâ—â—or â—laine Iudas dyed gloriously Ionathas Altimus dyed miserably Simon Ioannes Hyrcanus The Romane Monarchic Hered the first strange king of the Iewes He enlarged the temple But sold the office of Highpriest This king was a signe of Christs coming The genealogie of Christ from the captiuitie pag. 939 Succession of Highpriestes pag. 713. 939. The true suecession continued also in the times of vsurpers A petition to IESVS CHRIST 2. Paral. 33. v. 12. 4. Reg. 23. v. 21. 2. Paral. 35. v. 1. Exo. 12. Leuit. 23. Num. 28. 4. Reg. 23. v. 29. 2. Paral. 35. v. 20. 4. Reg. 23. v. 30. 2. Par. 36. v. 1. 4. Reg. 24. v. 1. v. 17. Iere. 37. v. 2. Iere. 25. v. 12. 29. v. 10. Dan. 9. v. 2. 2. Paral. 36. v. 22. 2. Esd 1. v. 1. 6. v. 3. Iere. 26. v. 12.