the thunders may cease and the haile that I may dismisse you and ye tarie not here any longer â Moyses said When I shal be gone forth out of the citie I wil stretch forth my handes to our Lord and the thunders shal cease and the haile shal not be that thou maist know that the earth is our Lords â but I know that neither thou nor thy seruantes do yet feare the Lord God â The flexe therfore and the barley were hurt because the barley came vp grene and the flaxe now was boulled â but the wheate and other winter corne were not hurt because they were late ward â And Moyses going forth from Pharao out of the citie stretched forth his handes to our Lord and the thunders haile ceased neither did there droppe raine any more vpon the earth â And Pharao seing that the raine and the haile and thunders were ceased he increased his sinne â and his hart was aggrauated and the hart of his seruantes and indurate exceedingly neither did he dismisse the children of Israel as our Lord had commanded by the hand of Moyses CHAP. X. The eight plague of Locustes 21. the ninth darknes Pharao yeldeth that al men and children should goe to the desert but not the cattle 28. At last commandeth Moyses to come no more in his sight which Moyses forecelleth shal so be AND our Lord said to Moyses Goe in to Pharao for I haue indurate his hart and the hart of his seruantes that I may worke these my signes in him â and thou maist tel in the eares of thy sonne and of thy nephewes how often I haue broken the Aegyptians wrought my signes in them and you may know that I am the Lord. â Moyses therfore and Aaron went in to Pharao and said to him Thus saith the Lord the God of the Hebrewes Til when wilt thou not be subiect to me dismisse mv people to sacrifice vnto me â But if thou resist and wilt not dismisse them behold I wil bring in to morow the locust into thy coastes â which may couer the face of the earth that nothing therof appeare but that which the haile hath left may be eaten for it shal gnawe al trees that spring in the fieldes â And they shal fil thy houses and the houses of thy seruantes and of al the Aegyptians such a number as thy fathers haue not seene nor grand-fathers since they arose vpon the earth vntil this present day And he turned him selfe away and went forth from Pharao â And Pharaoes seruantes said to him How long shal we endure this scandal Dismisse the men to sacrifice to the Lord their God Doest thou not see that Aegypt is vndone â And they called back Moyses and Aaron vnto Pharao who said to them Goe sacrifice to the Lord your God who are they that shal goe â Moyses said With our young and old we wil goe with our sonnes and daughters with our sheepe and heardes for it is the solemnitie of the Lord our God â And Pharao answered So be the Lord with you as I shal dismisle you and your litle ones who doubteth but that you intend very wickedly â It shal not so be but goe ye men only and sacrifice to the Lord for this your selues also desired And immediatly they were cast out from Pharaoes sight â And our Lord said to Moyses Strech forth thy hand vpon the Land of Aegypt vnto the locust that it come vpon it and deuoure euerie herbe that remained after the haile â And Moyses stretched forth his rodde vpon the Land of Aegypt and our Lord brought in a burning wind al that day night and when it was morning the burning winde raised the locustes â which came vp ouer the whole Land of Aegypt and sate in al the coastes of the Aegyptians innumerable the like as had not bene before that time nor shal be afterward â And they couered the whole face of the earth wasting al thinges Therfore the grasse of the earth was deuoured and what fruites soeuer on the trees which the haile had left there was also nothing at al left that was greene in the trees and in the herbes of the earth in al Aegypt â For the which cause Pharao in hast called Moyses and Aaron and said to them I haue sinned against the Lord your God and against you â But now forgeue me my sinne this time also and pray to the Lord your God that he take away from me this death â And Moyses going forth from Pharaoes sight prayed to our Lord â who made a very vehement wind to blow from the west and taking the locustes it threw them into the Red sea there remained not so much as one in al the coastes of Aegypt â And our Lord did indurate Pharaoes hart neither did he dismisse the children of Israel â And our Lord said to Moyses Stretch for thy hand toward heauen and be there darkenesse vpon the Land of Aegypt so thicke that it be palpable â And Moyses stretched forth his hand toward heauen and there was made horrible darkenesse in the whole Land of Aegypt three dayes â No man saw his brother nor moued himselfe out of the place where he was but wheresoeuer the children of Israel dwelt there was light â And Pharao called Moyses and Aaron and said to them Goe sacrifice to the Lord let your sheepe only and heardes remaine let your litle ones goe with you Moyses said Hostes also holocaustes thou shalt geue to vs which we may offer to the Lord our God â Al the flockes shal goe with vs there shal not a hoofe remaine of them the which are necessarie vnto the seruice of the Lord our God especially wheras we know not what must be offered til we come to the very place â And our Lord did indurate Pharaoes hart and he would not dismisse them â And Pharro said to Moyses Getre thee from me and beware thou see not my face any more in what day soeuer thou shalt come in my sight thou shalt dye â Moyses answered So shal it be as thou hast spoken I wil not see thy face any more CHAP. XI God biddeth Moyses cause the people of Israel to borow siluer and gold vessels of the Aegyptians 4. Fortelleth one other plague the death of the first borne 9. and that Pharao wil stil be obdurate AND our Lord said to Moyses Yet with one plague more wil I touch Pharao Aegypt and after this he shal dismisse you and compel you to goe forth â Thou shalt sav therfore to al the people that euerie man aske of his frend euery woman of her neighbour vessels of siluer of gold â And the Lord wil geue grace to his people in the sight of the Aegyptians And Moyses was a very great man in the Land of Aegypt in the sight of Pharaoes seruantes of al the people â And he said This saith our Lord At midnight
the ceremonies therof A stranger shal not ioyne with you â Watch in the custodie of the Sanctuarie and in the ministerie of the altar lest indignation rise vpon the children of Israel â I haue geuen you your brethren the Leuites out of the middes of the children of Israel and haue deliuered them a gifte to the Lord to serue in the ministeries of his tabernacle â And thou and thy sonnes looke to your priesthood and al thinges that perteyne to the seruice of the altar and that are within the vele shal be executed by the priestes if anie stranger approch he shal be slaine â And our Lord spake to Aaron behold I haue geuen thee the custodie of my first fruites Al thinges that are sanctified of the children of Israel haue I deliuered to thee and to thy sonnes for the priestlie office as euerlasting ordinances â These thinges therfore shalt thou take of those that are sanctified and are offered to the Lord. Al oblation and sacrifice and whatsoeuer is rendred to me for sinne and offence becometh Holie of holies shal be thine and thy sonnes â In the Sanctuarie shalt thou eate it males onlie shal eate therof because it is to thee a coÌsecrated thing â But the first fruites which the children of Israel shal vow and offer I haue geuen thee and thy sonnes and thy daughters for a perpetual right he that is cleane in thy house shal eate them â Al the best of oile and wine and corne whatsoeuer first fruites they offer to the Lord I haue geuen them to thee â Of fruites al the first that the ground bringeth forth and are brought to the Lord shal turne to thy vses he that is cleane in thy house shal eate them â Euerie thing that the children of Israel render by vow shal be thine â Whatsoeuer first breaketh forth from the matrice of al flesh which they offer to the Lord whether it be of men or of beastes shal be thy right yet so that for the first borne of man thou take a price and euerie beast that is vncleane thou cause to be redemed â whose redemption shal be after one moneth for fiue sicles of siluer by the weight of the Sanctuarie A sicle hath twentie oboles â But the first borne of beefe and sheepe and goate thou shalt not cause to be redemed because they are sanctified to the Lord. onlie the bloud of them thou shalt powre vpon the altar and the fatte thou shalt burne for a most sweete odour to the Lord. â But the flesh shal turne to thy vse as the consecrated brest and the right shoulder shal be thine â Al the first fruites of the Sanctuarie which the children of Israel offer to the Lord haue I geuen thee and thy sonnes and daughters for a perpetual right A couenant of salt is it for euer before the Lord to thee and to thy sonnes â And our Lord said to Aaron In their land you shal possesse nothing neither shal you haue a portion among them I am thy portion and inheritance in the middes of the children of Israel â And to the sonnes of Leui I haue geuen al the tithes of Israel in possession for the ministerie wherwith they serue me in the tabernacle of couenant â that the children of Israel approch not any more to the tabernacle nor committe deadlie sinne â onlie the sonnes of Leui seruing me in the tabernacle and bearing the sinnes of the people it shal be an euerlasting ordinance in your generations No other thing shal they possesse â being content with the oblation of tithes which I haue separated for their vses and necessaries â And our Lord spake to Moyses saying â Command the Leuites and denounce vnto them When you shal receiue of the children of Israel the tithes which I haue geuen you offer first fruites of them to the Lord that is to say the tenth part of the tenth â that it may be reputed to you for an oblation of first fruites as wel of the barne floores as of the presses â and of al thinges wherof you receiue tithes the first fruites offer to the Lord and geue them to Aaron the priest â Al thinges that you shal offer of the tithes and shal separate for the giftes of the Lord they shal be the best and chosen thinges â And thou shalt say to them If you offer al the goodlie and the better thinges of the tithes it shal be reputed to you as if you had geuen first fruites of the barne floore and the presse â and you shal eate them in al your places as wel you as your families because it is the reward for the ministerie wherwith you serue in the tabernacle of testimonie â And you shal not sinne in this point reseruing the principal and fatte thinges to your selues lest you pollute the oblations of the children of Israel and die CHAP. XIX A redde cow is offered in burnt victime for sinne 9. whose ashes are mingled in water for expiation of diuers legal vncleanes 11. as by touching the dead 14. by entring into the tent of the dead also the vessel that is therin and the vessel that lacketh a couer 22. and whatsoeuer the vncleane toucheth AND our Lord spake to Moyses and Aaron saying â This is the religion of the victime which the Lord hath appointed Command the children of Israel that they bring vnto thee a redde cow of ful age wherin is no blemish and that hath not caried yoke â and you shal deliuer her to Eleazar the priest who bringing her forth without the campe shal immolate her in the sight of al â and dipping his finger in her bloud shal sprinkle it against the doores of the tabernacle seuen times â and shal burne her in the sight of al committing aswel her skinne and the flesh as the bloud and the dong to the fire â Wood also of the cedar and hyssope and scarlet twise died shal the priest cast into the flame that wasteth the cow â And then at length washing his garmentes and his bodie he shal enter into the campe and shal be polluted vntil euen â But he also that burneth her shal wash his garmentes and his bodie and shal be vncleane vntil euen â And a man that is cleane shal gather the ashes of the cow and shal powre them out without the campe in a most cleane place that they may be reserued for the multitude of the children of Israel and for water of aspersion because the cowe was burnt for sinne â And when he that caried the ashes of the cow hath washed his garmentes he shal be vncleane vntil euen The children of Israel and the strangers that dwel among them shal haue this for a holie thing by a perpetual ordinance â He that toucheth the dead corps of a man and is vncleane therfore seuen daies â shal be sprinkled of
prophecied of al his twelue sonnes and in Iudas of Christ Gen. 49. v. 10. And then dyed  Iob either of the progenie of Nachor or as semeth more probable of Esau liued the same time in which the children of Israel were pressed with seruitude in Aegypt Himselfe writte the historie of his affliction in the Arabian tongue which Moyses translated into Hebrew m 2286. AmraÌ Esron n Ioseph buried his father in Chanaan and nourished his bretheren with their families as their patron superior Gen. 50. v. 18.   o 2340.   o He dyed at the age of 110. yeares Gen. 50. After his death the Superioritie of the children of Israel descended not to his sonnes but to his bretheren and rested in Leui the third brother liuing longest of al the twelue to the age of 137. yeares Exodi 6. v. 16. whose genealogie is there declared to shew the descent of Aaron and Moyses About this time was Atlas the great Astronomer brother of Prometheus grandfather to Mercurius the elder whose nephew Mercurius otherwise called Tris megistus the master of moral philosophie must nedes be a good while after Moyses S. Aug. li. 18. c. 39. de ciuit Also Cecrops the first king and builder of Athens was in Moyses time after him Cadmus built Thebes and the first that brought letters into Grece more ancient then manie Pammes goddes S. Aug. li. 18. c. 8. c. The booke of Exodus conteyneth the affliction and deliuerie of the children of Israel precepts of Gods law p 2401. Aaron borne Aram. r Moyses an infant of three monethes was put in a basket on the water taken thence by Pharaos daughter nurced by his owne mother and brought vp in Pharaos court Exod. 2.   q 2404. Moyses borne  s At the age of fourty yeares he went to his bretheren to comfort them Where killing an Aegyptian that oppressed an Israelite he was forced to flee into Madian Exod. 2.   s 2244.   t After other fourtie yeares God appeared to Moyses in a bush burning not wasting Sent him into Aegypt with powre to worke miracles to bring the children of Israel out of that bondage   t 2484.  Aminadab v Pharao and the Aegyptians resisting were plaged with tenne sundrie afflictions At last the Israelites were deliuered and Pharao with al his armie drowned Exo. 3. to 15.   THE END OF THE THIRD AGE THE BEGINNING OF THE FOVRTH AGE Anni muÌdi High-priests The line of Iudas The sacred historie Schismes and infidelitie Scriptures    w The law was geuen in Mount Sina the fifteth day after their going out of Aegypt Exod. 19. 20. In the absence of Moyses the people forcing Aaron to consent made adored a golden calfe for God Exod. 32.   x 2485.   x The tabernacle with al thinges perteyning therto was prepared in the first yeare and erected the first day of the second yeare of their abode in the desert Exod. 40.     Aaron  y In the same second yeare Aaron was consecrated Highpriest and his sonnes Priestes for an ordinarie succession Moyses remayning Superior extraordinarie during his life Leuit. 8. Nadab Abiu offered strange fire in sacrifice and were burnt to death Leuit. 10. Leuiticus conteyneth the Rites of Sacrifices Priestes Feastes Fastes and Vowes Numeri so called because in it are numbered the men of twelue tribes able to beare armes also the Leuites deputed to Gods seruice about the tabernacle and the mansions of the people in the desert with other thinges happening in the 40. yeares of their abode there     z Balaam a sorcerer hyred by Balac king of Moab to curse the Israelites was forced by Gods powre to prophecy good things of them Num. 22. 23. 24. Chore Dathan Abiron with manie others murmuring rebelliÌg against Moyses Aaron were partly swalowed aliue into the earth others burnt with fire from heauen Num. 16.      a Moyses and Aaron doubting that God would not geue water out of a rock to the murmuring people were foretold that they should dye in the desert and not enter into the promised land Num. 20.    b 2523. Eleazar  b Aaron dyed in the mount Hor and his sonne Eleazar was made Highpriest Num. 20.    c 2524.   c Moyses repeted the law commending it earnestly to the people Then dyed and was secretly buried by Angels in the valley of Moab Deut. 34.      To whom Iosue succeded in temporal gouernment his spiritual remayning in the Highpriest Nu. 27. v 20. d Al the children of Israel that came forth of Aegypt aboue the age of twentie yeares dyed in the desert except two Iosue Caleb Num. 26. v. 64. 65. Al nations generally besides the Iewes seruing many false goddes those thought themselues most religious that were most supersticious studious of art Magike Nigromancy the like And euerie countrie yea almost euerie towne village had their peculiar imagined goddes as S. Athanasius discourseth Orat contra idola Deuteronomie is an abridgement and repetition of the law conteyned more largely in the former bookes    e Presently after Moyses death Iosue brought the people ouer Iordan into Chanaan Iosue â And in the space of seuen yeares conquered the land Iosue 6. c.   f 2531   f And diuided the same amongst the tribes Iosue 13.   g 2533.   g The tribes of Ruben Gad and half Manasses hauing receiued enheritance on the other side of Iordan Num. 32. v. 33. and now returning thither made an altar by the riuer side which the other tribes suspecting to be for sacrifice and so to make a schisme prepared to fight against them but they answering that it was only for a monument al were satisfied Iosue 22.  The booke of Iosue is the first of those which are properly called Historical declaring how the Israelits conquered possessed the land of Chanaan it conteyneth the historie of 32. yeares   Naasson  The Romanes otherwise most prudent accouÌted al inuenters of artes conqueroures of countries al archiuers of great explores at least after their deathes to be goddes And not only men but also manie other thinges were held for goddes  h 2556. h Iosue at the age of 110. yeares dyed Iosue 24. v. 29. had no proper successor     i 2556.   i Eleazarus the Highpriest dyed the same yeare Iosue 24. v. 33. And his sonne Phinees succeded    Phinees  k After the death of Iosue the people were afflicted by forreine nations God so permitting for their sinnes but repenting he raised vp certaine captaines who were called Iudges of diuers tribes without ordinarie succession to deliuer defend the countrie from inuasions These were in al fourtenne
as to one Lord if I haue found grace in thy sight goe not past thy seruant and by and by as to manie VVash yee your feete In like maner Moyses sometimes speaketh plurally as of manie There appeared to him three men they saied VVhere is Sara sometimes singularly He said I wil come So Lot Gen. 19. spake to two Angels representing the Sonne of God and the Holie Ghost one God with the Father first as to manie I besech you my Lordes turne into the house of your seruant after as to one I besech thee my Lord because thy seruant hath found grace before thee VVho likewise answered as one only I haue heard thy prayer Againe Moyses sheweth distinction of Persons in God saying v. 24. Our Lord rained from our Lord. Ioâ also who liued in this age and his frendes professed and serued the same one God auouching him to be the onlie God and Lord that geueth and taketh away Chap. 1. 2. He the maker and peculiar Keeper of men He that taketh away sinne and iniquitie c. 7. He that doth great things incomprehensible and meruelous wherof there is no number c. 9. And that with termes appropriated to the three diuine Persons c. 26. In his strength sodainly the seas are gathered togeather and with his wisedom he stroke the proud man His Spirite hath adorned the heauens The same Mysterie of pluralitie of Persons in one God is more clere by the Hebrevv text chap. 30. v. 11. and 35. v. 10. where the same actions are ascribed to God as to one and as to manie But most euident are the promises figures and prophecies of Christ our Redemer For besides present abundance of riches promise of great progenie and that the same should possesse the fruitful Lâad of Chanaan three special blessings of the old Testament God promised Abraham a farre greater thing Gen. 12. that in his seede al nations and kindreds of the earth should be blessed In confirmation whereof God also changed his name Abram high or noble father into Abraham Father of manie nations Gen. 17. And so he was natural father of foure great Kingdomes Ismaelites Madianites Idumeans and Israelites but spiritual father of manie more to wit of al that beleue in Christ Iewes and Gentiles from that time to the worlds end The same promises of possessing Chaanan and of Christ vvere renevved and confirmed to Isaac Gen. 26. in like sorte to Iacob 28. for they pertained not to Ismael nor to the other sonnes of Abraham nor to Esau Moreouer Christ our Redemer and deliuerer from sinne and captiuitie of the diuel was prefigured by Abraham at last deliuering those from captiuitie who otherwise endeuoring to shake of the yoke of Cordorlahomor fel further into subiection and bondage Gen. 14. Also Melchisedech King and Priest of vnknowen generation extraordinarie vocation without predecessor or successor prefigured Christ King and Priest for euer who not by successors but by Priests his vicars perpetually exerciseth al Priestlie functions Likewise Isaac borne aboue the common course of nature Gen. 21 singularly beloued of his father carying wood on his back for the sacrificing of himselfe 22. Iacob flying his brother Esau 27. hardly treated by Laban 31. yet alwayes inuincible against his aduersaries 32. Ioseph hated of his brethren sold and deliuered to Gentiles 37. By them also persecuted 39. but afterwardes aduanced and called the Sauiour of the world 41. Iust Iob vehemently afflicted Moyses hidden for a while then exposed to danger and thence deliuered afterwards manifesting him selfe to his brethren by them reiected bewrayed and flying from Pharao Exo. 2. returning againe Exod. 3. 4. c. and at last deliuering the Israelites from bondage of Aegypt Exo 14 And manie other things as the ramme sacrificed in place of Isaac Gen. 22. the ladder of Iacob Gen 28. Iosephs scepter 47. Aarons rodde Exo. 7. Paschal lambe 12. prefigured Christ borne of a Virgin the onlie Sonne of God sometimes hidden other times conuersant with men hated persecuted sold betraied who caried his ovvne crosse was sacrificed vanquished al his enimies aduanced and acknowledged the true Sauiour of the world Redemer and deliuerer of mankind from seruitude slauerie thraldome and bondage of sinne death and the diuel Againe Abraham prophecied that of his seede Christ our Sauiour should be borne when he saied to his seruant Gen. 24. Put thy hand vnder my thigh that I may adiure thee by our Lord God of heauen earth that is by Christ who should come of his loynes as S. Hierom Tradit Heb. in Gen. et explic Psal 44. S. Ambrose li. 1. c. 9. de Abraham and S. Augustin q. 62. in Gen. et li. 16. c. 33. ciuit expound it More euidently Iacob Gen. 49. The scepter shal not be taken away from Iudas and a duke of his thigh til he do come that is to be sent and the same shal be the expectation of the Gentiles Iob as planely I know that my redemer liueth Moyses foreknowing that Christ the true Redemer and chiefe Lawgiuer should be sent praied God to hasten his mission saying I besech thee Lord send whom thou wilt send Exod. 4. External Sacrifice was frequent and solemne as the soueraigne homage to God And manie Altares erected by Abraham for that purpose Gen. 12. 13. 15. 22. Vnbloudie in bread and wine by Melchisdech Gen. 14. other liquide sacrifices Gen. 35. v. 14 offered by Iacob with dedication of the place called Bethel the house of God which he also before hand promised by vow Gen 28. Diuers other Sacrifices offered by Isaac and Iacob Gen 26. 31. 33. 36. By Iob and his frends Iob. 1. 42. by Moyses Aaron and other ancients of Israel Exod. 12. Al which consequently shew Priesthood whose proper office is to offer Sacrifice though amongst al the aboue named onlie Melchisedech was called a Priest And among the gentiles we finde that Putiphar Gen. 41. and Iethro Ex. 3. whose daughters Ioseph and Moyses maried were called Priests or as the word Cohenim doth also signifie Princes for they were great and eminent men in their countries At least those that by special priuilege were exempted from selling their landes to Pharao and had not withstanding prouision of mantenance in time of dearth Gen. 47. were properly called Priests for such function as they had in seruing their idols For where vvas true and right Sacrifice there vvere also right Priests and vvhere Idololatrical sacrifice there were like Priests and vvhere no external sacrifice at al as amongst Protestants there are no Priests but ministers only In this age also long before Moyses the Sacrament of Circumcision vvas giuen to Abraham for distinction of Gods selected and peculiar people and for remedy of original sinne in the male sexe of Abrahams seede and others of his communitie In the other sexe and other generations former remedies of sacrifice or other
slaine the peoples hoste pray for them as our Lord hath coÌmanded â And forthwith Aaron approching to the altar immolated the calfe for his sinne â the bloud wherof his sonnes brought to him wherin dipping his finger he touched the hotnes of the altar and poured the rest at the foote therof â And the fatte and the litle kidneis and the caule of the liuer which are for sinne he burnt vpon the altar as our Lord had commanded Moyses â but the flesh and skinne therof he burnt with fire without the campe â He immolated also the victime of holocaust and his sonnes brought him the bloud therof which he poured in the circuite of the altar â The hoste also it selfe being cut into peeces they brought with the head and euerie member Al which he burnt with fire vpon the altar â hauing first washed the entralles and the feete with water â And offering for the sinne of the people he slew the bucke goat and expâating the altar â he made the holocaust â adding in the sacrifice the libaments which are offered withal and burning them vpon the altar be side the ceremonies of the morning holocaust â He immolated also the oxe and the ramme the pacifique hostes of the people and his sonnes brought him the bloud which he poured vpon the altar round about â The fatte also of the oxe and the rump of the ramme and the two little kindneis with their fatte and the caule of the liuer â they put vpon the brests and after the fatte was burnt vpon the altar â their brests and the right shoulders Aaron did seperate eleuating them before our Lord as Moyses had commanded â And stretching forth his hand to the people he blessed them And so the hostes for sinne and the holocaustes and the pacifiques being finished he descended â And Moyses and Aaron going into the tabernacle of testimonie and afterward comming forth blessed the people And the glorie of our Lord appeared to al the multitude â and behold a fire coming forth from our Lord deuoured the holocaust and the fatte that was vpon the altar Which thing when the multitude had senne they praised our Lord falling on their faces CHAP. X. Nadab and Abiu the sonnes of Aaron for offering strange fire are burnt to death and cast out of the campe 6. for whom the people mourne but not the Priests 8. Priests are forbid to drinke wine when they enter into the tabernacle 12. and are commanded to eate the residew of oblations in the holie place 16. which this timein part they omitted and are excused being sorowful for that vvhich happened to Nadab and Abiu AND Nadab and Abiu the sonnes of Aaron catching censors did put in fire and incense therupon offering before our Lord strange fire which was not commanded them â And fire comming forth from our Lord deuoured them and they dyed before our Lord. â And Moyses said to Aaron This is it which our Lord hath spoken I wil be sanctified in them that approch to me and in tbe sight of al the people I wil be glorified Which Aaron hearing held his peace â And Moyses calling Misael and Elisaphan the sonnes of Oziel the vncle of Aaron said to them Goe and take away your bretheren from the sight of the Sanctuarie and carie them without the campe â And going forthwith they tooke them as they lay reuested with linnen tunikes did cast them forth as it had bene commanded them â And Moyses spake to Aaron to Eleazar and Ithamar his sonnes Vncouer not your heades and rent not your vestiments lest perhaps you die and indignation come vpon al the assemblie Let your brethren and al the house of Israel lament the burning that our Lord hath raised â and your selues shal not goe out of the dore of the tabernacle otherwise you shal perish for the oyle of holie vnction is vpon you Who did al thinges according to the precept of Moyses â Our Lord also said to Aaron â Wine and anie thing that may make drunke you shal not drinke thou and thy sonnes when you enter into the tabernacle of testimonie lest you die because it is an euerlasting precept through your generations â And that you may haue knowledge to discerne betwen the holie and prophane betwen the polluted and cleane â and may teach the children of Israel al my ordinances which the Lord hath spoken to them by the hand of Moyses â And Moyses spake to Aaron and to Eleazar and Ithamar his sonnes that were left Take the sacrifice that is remayning of the oblation of our Lord and eate it without leauen beside the altar because it is Holie of holies â And you shal eate it in a holie place which is giuen to thee and thy sonnes of the oblations of our Lord as it hath bene commanded me â The brest also that is offered and the shoulder that is seperated you shal eate in a most cleane place thou and thy sonnes and thy daughters with thee For they are laid apart for thee and thy children of the healthful hostes of the children of Israel â because the shoulder and the the brest and the fatte that is burnt on the altar they haue eleuated before our Lord and they pertaine to thee and to thy sonues by a perpetual lawe as our Lord hath commanded â Among these thinges when Moyses sought for the bucke goate that had bene offered for sinne he found it burnt and being angrie against Eleazar and Ithamar the sonnes of Aaron that remained he said â Why did you not eate the hoste for sinne in a holie place which is most Holie and geuen to you that you may beare the iniquitie of the multitude and may pray for it in the sight of our Lord â especially wheras of the bloud therof there hath not bene caried within the holie places and you ought to haue eaten it in the Sanctuarie as it was commanded me â Aaron answered This day hath bene offered the victime for sinne and the holocaust before our Lord and to me that is chanced which thou seest how could I eate it or please our Lord in ceremonies hauing a sorowful hart â Which when Moyses had heard he was satisfied with his answere CHAP. XI The distinction of cleane and vncleane in beastes fish birdes and other things 43. With commandment to be holie and impolluted AND our Lord spake to Moyses and Aaron saying â Say to the children of Israel These are the beasts which you ought to eate of al the liuing things of the earth â Euerie one that hath the hoofe diuided and cheweth the cudde among the cattel you shal eate â But whatsoeuer in dede cheweth the cudde and hath an hoofe but diuideth it not as the camel and others that you shal not eate and among the vncleane you shal repute it â Cherogril which cheweth the cudde and diuideth not the hoofe is vncleane â The hare also for that also cheweth
man of Bethleem Iuda to seiourne in the land of Moab with his wife and two children â him self was called Elimelech and his wife Noemi and his two sonnes the one Mahalon and the other Chelion Ephraites of Bethleem Iuda And entring into the countrie of Moab they abode there â And Elimelech the husband of Noemi died and she remained with her sonnes â Who tooke wiues of the Moabites of the which one was called Orpha and the other Ruth And they abode there ten yeares â and both died to witte Mahalon and Chelion and the woman remayned destitute of her two children her husband â And she arose to goe into her countrie with both her daughters in law from the countrie of Moab for she had heard that our Lord had respected his people had geuen them victuals â She therfore went forth from the place of her peregrination with both her daughters in law and being now sette in the way to returne into the Land of Iuda â she said to them Goe into your mothers house our Lord doe mercie with you as you haue done with the dead and with me â Grant he vnto you to find rest in the houses of your husbandes which you shal take And she kissed them Who lifting vp their voice beganne to weepe â to say We wil goe on with thee to thy people â To whom she answered Returne my daughters why come you with me shal I haue sonnes any more in my wombe that you may hope for husbandes of me â Returne my daughters and goe your wayes for I am now spent with old age and not fitte for wedlocke Although I might conceiue this night and beare children â if you would expect til they grow and be of mans age you shal be old women beâo you marrie Doe not so my daughters I besech you for your distresse doth the more greue me and the hand of our Lord is come forth against me â Therfore lifting vp their voice they beganne to weepe agayne Orpha kissed her mother in law and returned Ruth cleaued to her mother in law â to whom Noemi said Behold thy kinse woman is returned to her people and to her goddes goe with her â Who answered Be not against me to the end that I should leaue thee and depart for whither soeuer thou shalt goe I wil goe and where thou shalt abide I also wil abide Thy people my people and thy God my God â The land that shal receiue thee dying in the âame wil I die and there wil I take a place for my burial These thinges doe God to me these thinges adde he if death onlie shal not separate me and thee â Noemi therfore seing that Ruth with a stidfast mind had determined to goe forward with her would not be against it nor perswade her any more to returne to her frendes â and they went forth together and came into Bethlehem Who being entered into the citie a brute was quickly spred among them and the wemen said This is that Noemi â To whom she said Cal me not Noemi that it to say beautiful but cal me Mara that is to say bitter because with bitternes hath the Almightie very much replenished me â I went forth ful and our Lord hath brought me backe emptie Why therfore doe you cal me Noemi whom our Lord hath humbled and the Almightie hath afflicted â Noemi therfore came with Ruth the Moabite her daughter in law from the Land of her peregrination and returned into Bethlehem when barley was first reaped CHAP. II. Ruth gathering eares of corne in Booz field 8. he kindly biddeth her tarie with his seruantes 17. At night she returneth carying good quantitâe of corne and part of the meate which they gaue her to her mother in law AND Elimelech her husband had a cosin a mightie man and of great riches named Booz â And Ruth the Moabite said to her mother in law If thou command I wil goe into the field and gather the eares of corne that shal escape the handes of the reapers where soeuer I shal find the grace of the father of the house fauorable towardes me To whom she answered Goe my daughter â She went therfore and gathered the eares of corne after the backes of the reapers And it chanced that the owner of the same field was Booz who was of the kinred of Elimelech â And behold he came out of Bethlehem and said to the reapers Our Lord be with you Who answered him Our Lord blesse thee â And Booz said to the yongman that was ouerseer of the reapers Whose maide is this â To whom he answered This is that Moabite which came with Noemi from the countrie of Moab â and she desired that she might gather the eares of corne that remayne folowing the steppes of the reapers and from morning vntil now she stayeth in the field and not so much as for a very moment hath she returned home â And Booz said to Ruth Heare me daughter goe not into an other field to gather neither depart thou from this place but ioyne thy selfe to my maides â and where they haue reaped folow For I haue commanded my seruantes that no man molest thee but if thou shalt thirst also goe to the fardels and drinke the waters wherof the seruantes also doe drinke â who falling on her face and adoring vpon the ground said to him Whence cometh this to me that I should find grace before thine eies and that thou wouldest voutsafe to know me a strange woman â To whom he answered Al thinges haue beene told me which thou hast done to thy mother in law after the death of thy husband and that thou hast leift thy parentes and the land wherein thou wast borne and art come to a people which before thou knewest not â Our Lord render vnto thee for thy worke and God grant thou mayest receiue a ful reward of our Lord the God of Israel to whom thou art come vnder whose winges thou art fled â Who said I haue found grace in thine eies my lord which hast comforted me and hast spoken to the hart of thy handmaide which am not like to one of thy maides â And Booz said to her When the houre shal come to eate come hither and eate bread and dippe thy morsel in the vinagre She therfore sate at the side of the reapers and she heaped to her selfe polent and did eate and was filled and tooke the leauinges â And from thence she arose to gleane the eares of corne after her maner And Booz commanded his seruantes saying Yea and if she wil reape with you forbid her not â and of your owne handfuls also cast forth of purpose and let them remaine that she may gather them without bashefulnes and gathering let no man controwle her â She gleaned therfore in the field vntil euening that which she had gathered beating with a rodde threshing she found of barley as it
remembred that God is their helper and the high God is their redemer â And they loued him with their mouth and with theirtongue they did lie to him â But their hart was not right with him neither were they counted faithful in his testament â But he is merciful and wil be propicious to their sinnes and he wil not destroy them And he abunded to turne away his wrath and he kindled not al his wrath â And he remembred that they are flesh spirit going and not returning â â How often haue they exasperated him in the desert prouoked him to wrath in the place without water â And they returned and tempted God and the holie one of Israel they exasperaed â They did not remember his hand in the day that he redemed them from the hand of the afflicter â As he put his signes in Aegypt and his wonders in the filde of Tanis â And he turned their riuers into bloude their showers that they might not drinke â He sent vpon them a swarme of flies and it eate them and the frogge and it destroyed them â And he gaue their fruites to the blast and their labors to the locuste â And he killed their vineyeardes with haile and their mulberie trees with horefrost â And he deliuered their beast to haile and their possession to fire â He sent vpon them the wrath of his indignation indignation wrath and tribulation immissions by euil angels â He made a way to the path of his wrath he spared not their liues from death and their cattel he shut vp in death â And he stroke al the first borne in the land of Aegypt the first fruites of al their labors in the tabernacles of Cham. â And he tooke away his people as sheepe and led them as a flock in the desert â And he brought them forth in hope and they feared not and the sea couered their enemies â And he brought them into the mount of his sanctification the mount which his right hand purchased And he cast out the gentiles from their face and by lot he diuided the land of them in a corde of distribution â And he made the tribes of Israel to dwel in their tabernacles â And they tempted and exasperated God the highest and they kept not his testimonies â And they turned away themselues kept not the couenant euen as their fathers they were turned as a crooked bow â They incensed him to wrath in their hilles and in their grauens they prouoked him to emulation â God heard and contemned and he brought Israel to nothing excedingly â And he reiected the tabernacle of Silo his tabernacle where he dwelt among men â And he deliuered their force into captiuitie and their beautie into the hands of the enemie â And he shut vp his people in the sword and he dispised his inheritance Fyre deuoured their young men and their virgins were not lamented â Their Priestes fel by the sworde and their widowes were not wept for â And our Lord was raised vp as one that sleepeth â as a mightie man hauing surfited of wine â And he stroke his enimies on the hinder partes an euerlasting reproch he gaue to them â And he reiected the tabernacle of Ioseph and the tribe of Ephraim he chose not â But he chose the tribe of Iuda mount Sion which he loued â And he built his sanctuarie as of vnicornes in the land which he hath founded for euer â And he chose Dauid his seruant and tooke him from the flockes of sheepe from after the ewes with yong he tooke him To feede Iacob his seruant and Israel his inheritance â And he fedde them in the innocencie of his hart and in the vnderstandings of his hands he conducted them ANNOTATIONS PSALME LXXVII 40. How often haue they exasperated Moyses Deu. 9. v. 7. repeting what had passed in the desert chargeth the people that they had stil prouoked our lord to wrath from the day that they came out of Egypt and alwayes contended aganst him And our lord himself expostulating their ingratitude often murmuring saith Num. 14. v. 22. in the beginning of the second yeare that they had then tempted him tenne times either by this certaine number signifying an vncertaine or els chiefly tenne times for so often we find recorded that they tempted him and murmured within that smal time more notorionly First nere vnto the redde sea Exod. 14. v. 11. where seing the Egyptians pursuing them they murmured against Moyses for bringing them out of Egypt saying It had benne much better to haue serued the Egyptians then to die in the wildernes Secondly for want of swete water Exod. 15. v. 24. Thirdly for lack of meate Exod. 16. v. 3. Fourtly keeping Manna for the next day contrarie to Gods commandment ibid. v. 20. Fiftly going on the Sabbath day also contrarie to Gods commandment together Manna Ibid. v. 27. Sixtly for want of water in Raphidim Exod. 17. v. 2 Num. 26. v. 2 Seuently in Horeb adoring a calfe the image therof Exod. 32 Eightly repyning for their trauels in the wildernes Nu 11. v. 1. Nintly loathing Manna and burning with desire to eate flesh Ibid. v. 4. 5 6. Tently desparing to possesse the promised land of Chanaan after that the discouerers had reported the difficulties with the force of the people and of the cities against which they must fight Nu. 14. v. 1. Al which and the rest saith S. Paul happened to them in figure of vs and are written for our correption or admonition that we murmur not as they did 1. Cor. 10. PSALME LXXVIII The Prophet in person of the Church lamenteth the crueltie of persecutors both in the old and new testament 5. prayeth for release with iust reuenge against Gods enimies that blaspheme his name 3. and promiseth to be gratful in diuine praises A Psalme to Asaph O God the Gentiles are come into thine inheritance they haue polluted thy holie temple they haue made Ierusalem as a watch toure of fruits â They haue made the carcases of thy seruants meats for the foules of the aire the flesh of thy sainctes for the beastes of the land â They haue poured out their bloude as water round about Ierusalem and there was none to burie them â We are become a reproch to our neighboures a scorne and mocke to them that are round about vs. â How long ô Lord wilt thou be angrie for euer shal thy zele be kindled as a fire â Poure out thy wrath vpon the Gentiles that haue not knowne thee vpon the kingdomes that haue not inuocated thy name â Because they haue deuoured
Babylon and was trubled lying in my chamber and my cogitations came vp ouer my hart â because I saw the desolation of Sion and the abundance of them that dwelt in Babylon â And my spirit was tossed excedingly and I began to speake to the highest timorous wordes â and sayd O Lord dominatour thou spakest from the beginning when thou didst plant the earth and that alone and didst rule ouer the people â and gauest Adam a dead bodie but that also was the worke of thy handes didst breath into him the spirit of life and he was made to liue before thee â and thou broughst him into paradise which thy right hand had planted before the earth came â And him thou didst command to loue thy way and he transgressed it forth with thou didst institute death in him and in his posteritie and there were borne nations and tribes and peoples and kinreds wherof there is no number â And euerie nation walked in their owne wil they did meruelous thinges before thee and despised thy preceptes â And agane in time thou broughst in the floud vpon inhabitantes of the world and didst destroy them â And there was made in euery one of them as vnto Adam to dye so to them the floud â But thou didst leaue one of them Noe with his house and of him were al the iust â And it came to passe when they began to be multiplied that dwelt vpon the earth multiplied children and peoples and manie nations and they begane againe to doe impietie more then the former â And it came to passe when they did iniquitie before thee thou didst choose thee a man of them whose name was Abraham â And thou didst loue him and to him on lie thou didst shew thy wil. â And thou didst dispose vnto him an euerlasting testament and toldst him that thou wouldst neuer forsake his seede And thou gauest him Isaac and to Isaac thou gauest Iacob and Esau â And Iacob thou didst seuer to thy selfe but Esau thou didst separate And Iacob grewe to a great multitude â And it came to passe when thou didst bring forth his sede out of Aegypt thou broughst it vpon mount Sinai â And thou didst bowe the heauens and fasten the earth and didst shake the world and madest the depthes to tremble and trubledst the world â and thy glorie passed foure gates of fire and of earthquake and winde and frost that thou mightst geue a law to the seede of Iacob and to the generation of Israel diligence â And thou didst not take away from them a malignant hart that thy law might bring forth fruite in them â For Adam the first bearing a viâious hart transgressed and was ouercome yea and al that were borne of him â And it was made a permanent infirmitie and the law with the hart of the people with the wickednes of the roote and that which is good departed and the wicked remayned â And the times passed the yeares were ended and thou didst raise vp vnto thee a seruant named Dauid â and spakest vnto him to build a citie of thy name and to offer vnto thee in it frankencense and oblations â And this was done manie yeares and they that inhabited the citie forsooke thee â in al things as Adam and al his generations For they also vsed a wicked hart â And thou didst deliuer thy citie into the hands of thyne enimies â Why doe they better thinges that inhabite Babylon And for this shal she rule ouer Sion â It came to passe when I was come hither and had sene the impieties that can not be numbred and my soul saw manie offending this thirteth yeare my hart was astonied â because I saw how thou bearest with their sinne and didst spare them that did impiously and didst destroy thine owne people and preserue thine enimies and didst not signifie it â I nothing remember how this way should be forsaken doth Babylon better thinges then Sion â Or hath anie nation knowen thee beside Israel or what tribes haue beleued thy testamentes as Iacob â Whose reward hath not appeared nor their labour fructified For passing through I passed among the nations and I saw them abound and not mindeful of thy commandmentes â Now therfore wey our iniquities in a ballance and theirs that dwel in the world thy name shal not be found but in Israel â Or when haue not they sinned in thy sight that inhabite the earth or what nation hath so obserued thy commandmentes â These cettes by their names thou shalt finde to haue kept thy commandmentes but the nations thou shalt not finde CHAP. IIII. Mans witte and reason is not able to vnderstand the counsel and iudgement of God 22. why his people are afflicted by wicked nations 33. nor of times and thinges to come AND the Angel answered me that was sent to me whose name was Vriel â and sayd to me Thy hart exceding hath exceded in this world thou thinkest to comprehend the way of the Highest â And I sayd It is so my Lord. And he answered me sayd I am sent to shew thee three wayes to propose to thee three similitudes â Of the which if thou shalt declare to me one of them I also wil shew thee the way which thou desirest to see and wil teach thee whence a wicked hart is â And I sayd Speake my Lord. And he sayd to me Goe wey me the weight of the fire or measure me the blast of the winde or cal me backe the day that is past â And I answered and sayd what man borne can doe it that thou askest me of these thinges â And he sayd to me If I should aske thee saying How great habitations are there in the hart of the sea or how great vaines be there in the beginning of the depth or how great vaines be there aboue the firmament and what are the issues of paradise â thou wouldest perhaps say to me I haue not descended into the depth nor into hel as yet neither haue I ascended at anie time into heauen â But now I haue not asked thee sauing of the fire and the winde and the day by the which thou hast passed and from the which thou canst not be separated and thou hast not answered me of them â And he sayd to me Thou canst not know the thinges that are thine which grow together with thee â and how can thy vessel comprehend the way of the Highest and now the world being outwardly corrupted vnderstand the corruption euident in my sight â I sayd to him Better were it for vs not to be then yet liuing to liue in impieties and to suffer and not to vnderstand for what thing â And he answered me said Going forth I went forward to a wood of trees in the filde and they deuised a deuise â and sayd Come and let vs goe and make watre against the sea that it
Hebrew and Greke may be translated The male that doth not circumcise the flesh of his prepuce which can not be ment of an infant of eight dayes old This exposition is likewise confirmed by example Exodi 4. where Moyses was in danger to be slaine by an Angel because his sonne was not circumcised Neuertheles S. Augustin li. 3. c. 18. cont Inlian li. 16. c. 27. ciuit and in other places proueth that this commination pertained also to infants whose iudgement is confirmed by the 70. Interpreters adding for explication these wordes the eight day which necessarily include infants as subiect to this punishment not for that they could transgresse this precept or commit a new sinne but for lack of circumcision The reason wherof is for that God now determined this only remedie for original sinne in the male sex of Abrahams seede in place of sacrifice or other profession of faith vsed before and that in case it could conueniently be applied for otherwise the former remedies were stil aualable Concerning the other difficultie manie ancient fathers expound these wordes shal be destroyed out of his people of only temporal punishment either death as the like phrase signifieth Exodi 12. VVhosoeuer shal eate leuened bread his soul shal perish out of Israel or temporal separation from the people of God as Num. 19. Euerie one that toucheth the dead corse shal perish out of Israel But S. Augustin li. 3. c. 18. cont Iulian. li 5. hypog alibi S. Gregorie li. 4. Moral c. 2. 3. S. Prosper li. de promiss Dei p. 1. c. 14. S. Beda li. 2. in Lucam c. 8 and S. Bernard ser 3. de circum vnderstand this threatning not only of temporal punishment but also of eternal separation from God and the societie of Saints And that also infants are so secluded only for lack of this remedie as now children which dye without Baptisme coÌmitting no new fault are depriued of the vision of God for their original sinne not remitted VVherupon is geathered that albeit Circumcision was principally instituted to distinguish the people of God which should come of Abrahams seede from other nations yet it was also for remission of original sinne not in al but in those to whom God appointed this particular remedie CHAP. XVIII Angels intertained as ghests by Abraham 10. tel when Sara shal beare a sonne wherat she laughing they coÌfirme that they had said 16. They also fortel the destruction of Sodom 22. for which Abraham prayed six times ANd God appeared to him in the vale of mambre as he sat in the dore of his tent in the verie heat of the day â And when he had lifted vp his eyes there appeared to him three men standing nere vnto him whom after he had sene he ranne to meete them from the dore of his tent and adored to the ground â And He said Lord if I haue found grace in thy sight goe not past thy seruant â but I wil fetch a little water and wash ye your feete and rest ye vnder the tree â And I wil fet a morsel of bread and strengthen your hart afterward you shal passe for therfore are you come aside to your seruaÌt Who said Do as thou hast spoken â Abraham made hast into the tent to Sara and said to her Make hast temper togeather three measures of floure and make harth cakes â But him selfe ranne to the heard and tooke from thence a calfe verie tender and verie good and gaue it to a young man who made hast and boiled it â He tooke also butter and mylke and the calfe which he had boyled and set before them but him selfe did stand beside them vnder the tree â And when they had eaten they said to him Where is Sara thy wife He answered Loe she is in the tent â To whom he said Returning I wil come to thee at this time life accompaning and Sara thy wife shal haue a sonne Which when Sara heard she laughed behind the dore of the tent â And they were both aged and farre entred in yeares and it ceased to be with Sara after the maner of wemen â Who laughed secreatly saying After I am waxen old my Lord is an old one shal I geue my selfe to pleasure â And our Lord said to Abraham Why did Sara laugh saying Shal I an old woman beare a child in deed â Is there any thing hard to God According to appointment I wil returne to thee this verie selfe same time life accompaynig and Sara shal haue a sonne â Sara denied saying I laughed not being much afraid But our Lord It is not so saith he but thou didst laugh â When the men therfore were risen vp from thence they turned their eyes against Sodome and Abraham did goe with them bringing them on the way â And our Lord said Can I conceale from Abraham the things which I wil doe â wheras he shal be into a nation great and verie strong and in him are TO BE BLESSED al the nations of the earth â For I know that he wil commande his children and his house after him that they kepe the way of the Lord and doe iudgement and iustice that for Abrahams sake the Lord may bring to effect al the things that he hath spoken vnto him Therfore said our Lord. â The crye of Sodome and Gomorre is multiplied and their sinne is aggrauated excedingly â I wil descend and see whether they haue in acte accomplished the crye that is come to me or whether it be not so that I may know â And they turned them selues from thence and went their way to Sodome but Abraham as yet stood before our Lord. â And approching he said what wilt thou destroy the iust with the wicked â If there shal be fiftie iust persons in the citie shal they perish withal and wilt thou spare that place for fiftie iust if they be therin â Be it farre from thee that thou doe this thing and that thou kil the iust with the wicked and that the iust be in like case as the wicked this is not beseeming thee which iudgest al the earth no thou wilt not do this iudgement â And our Lord said to him If I shal find in Sodome fiftie iust persons within the citie I wil spare the whole place for their sake â And Abraham answered and said Because I haue once begunne I wil speake to my Lord wheras I am dust and ashes â What if there shal be fiue lesse then fiftie iust persons wilt thou for fortie fiue destroy the whole citie And he said I wil not destroy it if I shal finde fiue and fourtie â And againe he said vnto him But if fourtie shal be found there what wilt thou doe He said I wil not strike it for fourties sake â Lord saith he be not angrie I besech thee if I speake what if thirtie shal be founde there He answered I wil not doe it if I shal
wash his stole in wine and in the bloud of the grape his cloke â His eyes are more beautiful then wine and his teeth whiter then milke â Zabulon shal dwel in the shore of the sea and in the road of shippes reaching as farre as Sidon â Issachar a strong asse lying at rest betwen the borders â He saw rest that it was good and the earth that it was very good and he put vnder his shoulder to cary and became seruing vnder tributes â Dan shal iudge his owne people as also an other tribe in Israel â Be Dan â a snake in the way a serpent in the path byting the hoosses of the horse that his ryder may fal backward â I wil expect THY SALVATION O Lord. â Gad the gyrded shal fight before him and himself shal be gyrded backward â Aser his bread is sat and he shal geue daynties to kinges â Nepthali a âart let forth geuing speaches of beautie â Ioseph a child encreasing encreasing and comelie to behold the daughters coursed to and for vpon the wall â But the dart men did exasperate him brawled and enuied him â His bowe sate vpon the strong the bands of his armes and his handes were dissolued by the handes of the mightie of Iacob thence came forth a pastour the stone of Israel â The God of thy father shal be thy helper the Almightie shal blesse thee with the blessinges of heauen from aboue with the blessinges of the deapth that lieth beneath with the blessings of the pappes and of the wombe â The blessinges of thy father were strengthned with the blessings of his fathers vntil the desire of the eternal hilles came be they vpon the head of Ioseph vpon the crowne of the Nazarite among his brethren â Beniamin a rauening woolfe in the morning shal eate the pray and in the euening shal diuide the spoile â Al these in the tribes of Israel twelue these things spake their father to them and he blessed euerie one with their proper blessings â And he commanded them saying I am geathered vnto my people burie you me with my fathers in the duble caue which is in the field of Ephron the Hethite â against Mambre in the Land of Chanaan which Abraham bought with the field of Ephron the Hethite for a possession to burie in â There they buried him Sara his wife there was Isaac buried with Rebecca his wife there also Lia doth lie buried â And when he had finished the precepts wherwith he instructed his sonnes he plucked vp his feet vpon the bed and died he was put vnto his people ANNOTATIONS CHAP. XLIX 4. Because thou didest ascend thy fathers bed For this crime of incest Ruben was depriued of his first birth-right VVho being by order of birth former in guiltes wherby he should haue had duble portion and greater in Empire wherby he should haue bene Prince or Lord ouer his bretheren the former prerogatiue was geuen to Ioseph whose two sonnes were heades of two Tribes the other was geuen to the Tribe of Iuda in Dauid and his posteritie He was also depriued of his prerogatiue in Priesthood which was after annexed to the Tribe of Leui wherupon the Chaldee paraphrasis speaketh thus to Ruben It belonged to thee to haue receaued three better lettes then thy brethren Priesthood Best portion and the Kingdome But because thou hast sinned the duble portion is geuen to Ioseph the Kingdome to Iudas and Priesthood to Leui. 5. Veselles of iniquitie Albeit Simeon and Leui were moued with iust zeale to punish the soule crime committed by Sichem against their sister and whole familie yet in their maner of reuenging were manie sinnes worthely condemned by Iacob both immediatly after the fact and here at his death For before the slaughter they committed there greate sinnes in that they rashly did it vnknowne to their father therby putting him themselues in extreme danger if God had not maruelously protected them in falsly pretending agreement and league with the Sichamites which they ment not to performe and in sacrilegiously abusing the Sacrament of Circumcision making it a cloke to deceiue their ennemies In the fact also they committed other foure grosse crimes cruelly killing those that offered other abundant satisfaction murthering others that were altogether innocent sacking and destroying the citie and carying away wemen and children captiue Mystically S. Ambrose Ruffinus Isidorus and others vnderstand this prophecie of the Scribes and the Priestes descending of Simeon and Leui who were most eagre against our Sauiour as himself more plainely fortold saing The sonne of man balbe betrayed to the chiefe Priestes and to the Scribes and they shal condemne him to death Their furic was cursed aboue al surie Because as Iacob here saith it vvas stubborne or obstinate for they did not only condemne Christ to death in their wicked councel but also vrged and pressed Pilat endeuoringe to saue him sturred vp the people to crye Take him avvay Crucisie him Yea their indignation was so hard that they preferred Barabbas before Christ 10. The scepter shal not be taken avvay Here the Patriarch Iacob fortelleth the time when the promised Messias should come into the world by this signe that the scepter should not be taken from Iuda til the same Redeemer of mankind were at hand Not that the regal scepter should remaine in the Tribe of Iuda from Iacobs death âil Christes comming for that Kingdome beganne first in Dauid aboue six hundred yeares after Iacobs death and after the captiuitie of Babylon the highe Priests of the Tribe of Leui did gouerne also the state not only the Church other six hundred yeares But the sense is that of the Tribe of Iuda should rise most gloriouse Kinges whose crowne and Kingdome should remaine with the Iewish Nation vntil their expected Messias should drawe nere and then be taken from them by the Gentiles VVhich was downe by Herod whose father was an Idumean his mother an Arabique Thus the Ancient fathers with one accorde vnderstood this prophecie S. Iustinus Martyr Ser. cum Triphone Eusebius Cesarien lib Hist Eccles. cap 6. S. Athanasius lib. de Incarnat S. Ambrose lib de Benedict Patriarch c. 4. S. Chrysostom Ilo 67. in Gen. S. Augustin lib. 18. c. 45. de ciuit Theodoretus q. vlt. in Gen. 11. He shal vvash hisstole in vvyne By wine and bloud of the grape what other thing is shewed saith S. Cyprian Epist ad Coecil 63 but the wine of the Chalice of our Lordes bloud Likwise Tertullian lib 4. contra Marcionem expoundeth the stole to signifie Christs flesh and the wine his bloud In al which booke his drift is to shewe that Christ did not destroy the olde Testament but fulfilled the figures and prophecie therof And not that Christ gaue his bodie in figure only as our aduersaries alleadge him 17. Be Dan a snake in the vvay This prophecie most
shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prââaâleth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke â Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord â The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst â And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me â And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe â Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel â and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not â And Amalec came and fought against Israel in Raphidim â And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand â Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil â And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame â And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette â And Iosue put Amalec to flight his people by the edge of the sword â And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen â And Moyses builded an Altar and called the name therof Our Lord my exaltation saying â Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt â he tooke Sephora the wife of Moyses whom he had sent backe â and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie â And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword â Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God â And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her â Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent â Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them â And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians â and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt â Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them â Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God â And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night â Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night â To whom Moyses answered The people cometh to me seeking the sentence of God â And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes â But he said Thou doest not wel â thou art târed with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it â But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him â and to shew to the people the ceremonies and rite of worâhipping and the way wherin they ought to walke and the worke that they ought to doe â And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâice and appointe of them tribunes and centurions and quinquagenarians and deanes â which may iudge the people at al tymes and what great matter soeuer ââaâ fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others â If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâeace â Which thinges when Movses heard he did al thinges that he had suggested vnto him â And choosing substantial men
out of al Israel he appointed them princes of the people tribunes and centurions and quinquagenarians and deanes â Who iudged the people at al time and whatsoeuer was of greater difficultie they referred to him themselues iudging the easier cases only â And he dismissed his allied who returning went into his countrie CHAP. XIX Nere to mount sinai with commemoration of their deliuerie from Aegyptâ the people are commanded to be sanctified â6 and so our Lord coming in thunders and lightnings speaketh with Movses IN the third moneth of the depature of Israel out of the Land of Aegept this day they came into the wildernesle of Sinai â For departing out of Raphidim and coming to the desert of Sinai they camped in the same place and there Israel pitched their tentes ouer against the mountaine â And Moyses went vp to God and our Lord called him from the mountaine and said This shalt thou say to the house of Iacob and shalt tel the children of Israel â Your selues haue sene what I haue done to the Aegyptians how I haue carried you vpon the winges of eagles and haue taken you vnto me â If therfore you wil heare my voice and keepe my couenant you shal be my peculiar of al peoples for al the earth is myne â And you shal be vnto me a priestlie kingdome and a holie nation these are the wordes that thou shalt speake to the children of Israel â Moyses came and calling together the nations of the people he declared al the wordes which our Lord had commanded him â And al the people answered together Al thinges that our Lord hath spoken we wil doe And when Moyses had reported the peoples wordes to our Lord â our Lord said to him Now presently wil I come to thee in the darkenesse of a cloude that the people may heare me speaking to thee and may beleue thee for euer Moyses therfore told the peoples wordes to our Lord â Who said to him Goe to the people and sanctifie them to day and to morow and let them wash their garmentes â And let them be readie against the third day for in the third day the Lord wil descend in the sight of al the people vpon the mount Sinai â And thou shalt appoynt certaine limites to the people in circuite and shalt say to them Beware ye ascend not into the mount and that you touch not the endes therof euerie one that toucheth the mount dying shal dye â Handes shal not touch him but he shal be stoned to death or shal be shot through with arrowes whether it be beast or man it shal not liue When the trumpet shal beginne to sound then let them ascend into the mount â And Moyses came downe from the mount to the people and sanctified them And when they had washed their garments â he said to them Be readie against the third day and come not neere your wiues â And now the third day was come and the morning appeared and behold thunders deganne to be heard and lightenings to flash and a verie thicke cloude to couet the mount and the noyse of the trumpet sounded exceedingly and the people that was in the campe feared â And when Moyses had brought them forth to mete with God from the place of the campe they stoode at the botome of the mount â And al the mount Sinai smoked for because our Lord was descended vpon it in fyre and the smoke arose from it as out of a fornace and al the mount was terrible â And the sound of the trumpet grew lowder by litle and litle and was drawen out a length Moyses spake and God answered him â And our Lord descended vpon the mount Sinai in the very toppe of the mount and he called Moyses into the toppe therof Whither when he was ascended â he said vnto him Goe downe and charge the people lest perhaps they wil passe their limittes to see the Lord and a very great multitude of them perish â The priestes also that come to the Lord let them be sanctified lest he strike them â And Moyses said to our Lord The comon people can not ascend into the mount Sinai for thou didst charge and command saying Put limittes about the mount and sanctifie it â To whom our Lord said Goe gette thee downe and thou shalt come vp Aaron with thee but the priests and the people let them not passe the limittes nor ascend to the Lord lest perhappes he kil them â And Moyses went downe to the people and told them al. ANNOTATIONS CHAP. XIX 1. This day The first day of the third moneth the children of Israel came into the desert of Sinai so counting 16 dayes remaining of the first moneth when they parted from Aegypt al the second moneth of ãâã dayes this first day of the third moneth and three dayes more in which they were sanctified by washing and other ceremonies v. 10. the Law was geuen the fifteth day in figure of the Law of Christ promulgated on whitsunday the fifteth day after our Redemption VVherby we see meruelous correspondence of diuine Mysteries in the old and new Testament S. Augustin Epist 119 c. 16. CHAP. XX. Moyses receiueth the D cologue or tenne commandments of God for al the people 23. with repââtion that they ââal not make âaââ goddes nor make Altares but of earth or vnbeâved stone and without slippes AND our Lord spake al these wordes â I am the Lord thy God which brought thee forth out of the Land of Aegypt out of the house of seruitude â Thou shalt not haue strange goddes before me â Thou shalt not make to thee a grauen thing noâ any similitude that is in heauen aboue that is in the earth beneth neither of those thinges that are in the waters vnder the earth â Thou shalt not adore them nor serue them I am the Lord thy God mightie ielous visiting the iniquitie of the fathers vpon the children vpon the third and fourth generation of them that hate me â and doing mercie vpon thousandes to them that loue me and keepe my preceptes â Thou shalt not take the name of the Lord thy God in vaine for the Lord wil not hold him innocent that shal take the name of the Lord his God vainly â Remember that thou saâctifââ the sabbath day â Six dayes shalt thou worke and shalt doe al thy workes â But on the seuenth day is the sabbath of the Lord thy God thou shalt doe to worke in it thou and thy sonne and thy daughter thy man seruant and thy woman seruant thy beast and the stranger that is with in thy gates â For six dayes the Lord made heauen and earth and the sea and al thinges that are in in them and rested in the seuenth day therfore the Lord blessed the sabbath day and sanctified it â Honour thy father and thy mother that thou mayst be long liude vpon the earth
wife and commit aduontrie with his neighbours wife dying let them die both the adulterer and the aduoutresse â He that lieth with his stepmother and reuealeth the ignominie of his father dying let both die their bloud be vpon them â If anie man lie with his daughter in law let both die because they haue done an heinous fact their bloud be vpon them â He that lieth with man as if he should companie with woman both haue committed abomination dying let them die their bloud be vpon them â He that besides his wife the daughter marieth her mother hath done wickednes he shal burne aliue with them neither shal there so great abomination remaine in the middes of you â He that shal companie with beast and cattel dying let him die the beast also doe ye kil â The woman that shal lie vnder anie beast shal be killed together with the same their bloud be vpon them â He that taketh his sister the daughter of his father or the daughter of his mother and seeth her turpitude and she beholdeth her brothers ignominie they haue committed a shameful thing they shal be slaine in the sight of their people because they haue reuealed one an others turpitude and they shal beare their iniquitie â He rhat compaineth with a woman in her menstrual fluxe and reuealeth her turpitude and she openeth the fountaine of her bloud both shal be destroyed out of the middes of their people â The turpitude of thy aunt by thy mother and of thy aunt by thy father thou shalt not discouer he that doeth this hath disclosed the ignominie of his flesh both shal beare their iniquitie â He that compaineth with the wife of his vncle by the father or of his vncle by the mother and reuealeth the ignominie of his kinted both shal beare their sinne without children they shal die â He that marieth his brothers wife doth an vnlawful thing he hath reuealed his brothers turpitude they shal be without children â Keepe my lawes and iudgementes and doe them lest the land which you shal enter into and inhabite vomite out you also â Walke not in the ordinances of the nations which I wil expel before you For al these thinges haue they done and I haue abhorred them â But to you I speake Possesse their land which I wil geue you for an inheritance a land flowing with milke and honie I the Lord your God that haue seperated you from other peoples â Therfore doe you also seperate the cleane beast from the vncleane and the cleane foule from the vncleane pollute not your soules in beastes and birdes and al thinges that moue on the earth and which I haue shewed vnto you to be polluted â You shal be holie vnto me because I the Lord am holie and I haue separated you from other peoples that you should be mine â Man or woman in whom is a pithonical or diuining spirite dying let them die they shal stone them their bloud be vpon them CHAP. XXI At what funerals Priests may not be present 7. VVhat wemen they may not marie 9. a priests daughter committing fornication must be burned 10. The high Priest shal not vncouer his head nor rent his garment nor be present at anie funeral nor at al goe forth of the holie place 13. when he marieth he must take a virgin 16. None that hath a blemish in his bodie though he be of Aarons stock shal minister in the Sanctuarie nor approch to the Altar OVR Lord said also to Moyses Speake to the priestes the sonnes of Aaron and thou shalt say to them Let not a priest be contaminated in the deathes of his citizens â but onlie in his kinne and nigh of bloud that is to say vpon his father and mother and sonne and daughter brother also â and sister being a virgin which hath not bene maried to a husband â but neither in the prince of his people shal he be contaminated â Neither shal they shaue their head nor beard nor make incisions in their flesh â They shal be holie to their God and shal not pollute his name for the burnt sacrifice of the Lord and breades of their God doe they offer and therfore they shal be holie â A whore and a vile strumpette he shal not take to wife nor her that is put away from her husband because they are coÌsecrated to their God â and offer the breades of proposition Be they holie therfore because I also am holie the Lord that sanctifie them â The daughter of a priest if she be taken in whordome dishonour the name of hir father shal be burnt with fire â The grand bishoppe that is to say the priest that is greatest among his brethren vpon whose head hath bene poured the oyle of vnction and whose handes were consecrated in priesthood and who was reuested with the holie vestimentes shal not vncouer his head he shal not rent his garments â and to no dead person shal he enter in at al. vpon his father also and mother shal he not be contaninated â Neither shal he goe forth out of the holie places lest he pollute the SaÌctuarie of the Lord because the oyle of the holie vnction of his God is vpon him I the Lord. â He shal take a virgin vnto his wife â but a widow and her that is put away and a filth and a whore he shal not take but a maide of his owne people â that he mingle not the stocke of his kinred with the common people of his nation because I am the Lord that sanctifie him â And our Lord spake to Moyses saying â Speake to Aaron The man of thy seede throughout their families that hath a blemish shal not offer breades to his God â neither shal he approch to his ministerie If he be blinde if lame if he haue a litle or a great or a crooked nose â if his foote be broken if his hand â if he be crooke backed or blere eyed or haue a pearle in his eye or a continual scabbe or drie scurffe in his bodie or be burnt â Euerie one that hath a blemish of the seede of Aaron the priest shal not approch to offer the hostes to the Lord nor the breades to his God â He shal eate notwithstanding of the breades that are offered in the Sanctuarie â yet so that he enter not within the vâilen or approch to the altar because he hath a blemish and he must not contaninate my Sanctuarie I the Lord that sanctifie them â Moyses therfore spake to Aaron and to his sonnes and to al Israel al thinges that had bene commanded him CHAP. XXII VVho may eate of sanctified things 17. And what things may be offered OVR Lord also spake to Moyses saying â Speake to Aaron and to his sonnes that they beware of those that are the consecrated thinges of the children of Israel and contaninate not the name of the thinges sanctified to me which
might be your God CHAP. XVI Core and his complices making schisme against Moyses and Aaron 31. some are swalowed in the earth with their families and substance 35. other two hundred and fiftie offering incense 41. and fourtene thousand seuen hundred of the common people murmuring in behalfe of the sedicious are consumed with fire from heauen AND behold Core the sonne of Isaar the sonne of Caath the sonne of Leui and Dathan and Abiron the sonnes of Eliab Hon also the sonne of Pheleth of the children of Ruben â â rose against Moyses and other of the children of Israel two hundred fiftie men princes of the synagogue and which in the time of assemblie were called by name â And when they had stoode vp against Moyses and Aaron they said Let it suffice you that al the multitude consisteth of holie ones and our Lord is among them Why lift you vp your selues aboue the people of our Lord â Which when Moyses had heard he fel flatte on his face â and speaking to Core and al the multitude he said In the morning our Lord wil make it knowne who pertaine to him and the holie the wil ioyne to him selfe and whom he shal choose they shal approch to him â This do therfore Take euerie man their censars thou Core and al thy councel â and taking fire in them to morrow put vpon it incense before our Lord and whom soeuer he shal choose the same shal be holie you do much exalt your selues ye sonnes of Leui. â And he said againe to Core Heare ye sonnes of Leui â Is it a smal thing vnto you that the God of Israel hath separated you from al the people and ioyned you to him selfe that you should serue him in the seruice of the tabernacle and should stand before the ful assemblie of the people and should minister to him â did he therfore make thee and al thy brethren the sonnes of Leui to approch vnto him that you should chalenge vnto you the priesthood also â and al thy companie should stand against our Lord for what is Aaron that you murmur against him â Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab Who answered We come not â Why is it a smal matter to thee that thou hast brought vs out of a land that folowed with milke and honie to kil vs in the desert vnles thou rule also like a lord ouer vs â In deede hast thou brought vs into a land that floweth with riuers of milke and honie hast thou geuen vs possessions of fieldes vineyardes What wilt thou plucke out our eies also We come not â Moyses therfore being very wrath said to our Lord Respect not their sacrifices thou knowest that I haue not taken of them so much as a little asse at anie time neither haue afflicted anie of them â And he said to Core Thou and al thy congregation stand ye apart before our Lord and Aaron to morrow apart â Take euerie one your censars and put incense vpon them offering to our Lord two hundred fiftie censars Let Aaron also hold his censar â Which when they had done Moyses and Aaron standing â and had heaped together al the multitude against them to the dore of the tabernacle the glorie of our Lord appeared to them al. â And our Lord speaking to Moyses and Aaron said â Separate your selues from the middes of this congregation that I may sodenly destroy them â Who felilatte on their face and said Most mightie God of the spirites of al flesh when one sinneth shal thy wrath rage against al â And our Lord said to Moyses â Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron â And Moyses arose and went to Dathan and Abiron and the ancientes of Israel folowing him â he said to the multitude Depart from the tabernacles of the impious men and touch not the thinges that pertaine to them lest you be wrapped in their sinnes â And when they were departed from their tentes round about Dathan and Abiron coming forth stood in the entrie of their pauilions with their wiues and children and al the multitude â And Moyses said In this you shal know that our Lord hath sent me to do al thinges that you see and that I haue not forged them of my owne mind â If they die the accustomed death of men and if the plague wherwith others also are wont to be visited do visite them out Lord did not send me â but if our Lord do a new thing that the earth opening her mouth swallow them downe al thinges that pertaine to them and they descend quicke into hel you shal know that they haue blasphemed our Lord. â Immediatly therfore as he ceased to speake the earth brake insunder vnder their feete â and opening her mouth deuoured them with their tabernacles al their substance â and they went downe into hel quicke couered with the ground and perished out of the middes of the multitude â But al Israel that stoode round about fled at the cric of them that perished saying Lest perhappes the earth swallow vs also â But a fire also coming forth from our Lord slew the two hundred fiftie men that offered the incense â And our Lord spake to Moyses saying â Command Elâzar the sonne of Aaron the priest that he take vp the censars that lie in the burning fire and that he sprinkle the fire hither and thither because they be sanctified â in the deathes of the sinners and let him beate them into plates and fasten them to the altar because there hath bene offered incense in them to the Lord and they are sanctified that the children of Israel may see them for a signe and a monument â Eleazar therfore the priest tooke the brasen censars wherin they had offered whom the burning fire deuoured and bette them into plates fastening them to the altar â that the children of Israel afterward might haue wherwith to be admonished that no stranger approch and he that is not of the seede of Aaron to offer incense to our Lord lest he suffer as Core hath suffered and al his congregation according as our Lord spake to Moyses â And al the multitude of the children of Israel murmured the day folowing against Moyses and Aaron saying You haue killed the people of our Lord. â And when there rose a sedition and the tumult grew farder â Moyses and Aaron fled to the tabernacle of couenant Which after they were entred the cloude couered it and the glorie of our Lord appeared â And our Lord said to Moyses â Depart from the middes of this multitude euen now wil I destroy them And as they lay vpon the ground â Moyses said to Aaron Take the censar and drawing fire from the altar put incense vpon it going quickly to the people to pray for them for euen now is the wrath come forth
was dead mourned vpon him thirtie daies throughout al their families CHAP. XXI Israelites at the first encounter with the Chananeites hauing the worse after their vow kil the King of Arad and destroy his cities 4. The people againe murmuring are stricken with firie serpents 7. but confessing their fault Moyses by Gods commandment setteth vp a brasen serpent for a remedie 10. They march through diuers places 17. and sing a Canticle at a wel which God gaue them 21. They kil Sehon King of the Amorreites and conquer his land 33. Likwise Og King of Basan VVHICH when the Chananeite king of Arad who dwelt toward the south had heard to wit that Israel was come by the way of the spies he fought against them and being victour he tooke the pray of them â But Israel binding himself by vow to our Lord said If thou wilt deliuer this people into my hand I wil destroy their cities â And our Lord heard the prayers of Israel and deliuered the Chananeite whom they slew ouerthrowing their cities and they called the name of that place Horma that is to say Anathema â And they marched also from the mountaine Hor by the way that leadeth to the Redde sea that they might compasse the land of Edom. And the people began to be wearie of the iourney and labour â and speaking against God and Moyses they said Why didst thou bring vs out of Aegypt to die in the wildernesse There wanteth bread waters there are none our soule now lotheth at this most light meate â Wherfore our Lord sent vpon the people firie serpentes at whose plagues and the deathes of verie manie â they came to Moyses and said We haue sinned because we haue spoken against our Lord and thee Pray that he take from vs the serpentes And Moyses prayed for the people â and our Lord spake to him Make a brasen serpent and sette in for a signe he that being striken looketh on it shal liue â Moyses therfore made A BRASEN SERPENT and set it for a signe whom when they that were striken looked on they were healed â And the children of Israel marching camped in Oboth â Whence departing they pitched their tentes in Ieabarim in the wildernesse that looketh toward Moab against the east part â And remouing from thence they came to the Torrent Zared â Which they forsaking camped against Arnon which is in the desert standeth out in the borders of the Amorrheite For Arnon is the border of Moab diuiding the Moabites the Amorrheites â Wherof it is said in the booke of the warres of our Lord As he did in the Redde sea so wil he doe in the streames of Arnon â The rockes of the torrentes were bowed that they might rest in Ar and lie in the borders of the Moabites â From that place appeared the wel wherof our Lord spake to Moyses Gather the people together and I wil geue them water â Then Israel sang this verse Arise the wel They sang therto â The wel which the princes digged and the captaines of the multitude prepared in the law geuer and in their staues And they marched from the wildernesse to Mathana â From Mathana vnto Nahaliel from Nahaliel vnto Bamoth â From Bamoth is a valley in the countrie of Moab in the toppe of Phasga which looketh toward the desert â And Israel sent messengers to Sehon King of the Amorrheites saying â I besech thee that I may haue licence to passe through thy land we wil not goe aside into the fieldes and the vineyardes we wil not drinke waters of the welles we wil goe the kinges high way til we be past thy borders â Who would not grant that Israel should passe by his borders but rather gathering an armie went forth to meete them in the desert and came vnto Iasa and fought against them â Of whom he was strooken in the edge of the sword and his land was possessed from Arnon vnto Ieboc and to the children of Ammon for the borders of the Ammonites were kept with a strong garrison â Israel therfore tooke al his cities and dwelt in the cities of the Amorrheite to wit in Hesebon and the villages therof â The citie Hesebon was Sehons the king of the Amorrheite who fought against the king of Moab and tooke al the land that had bene of his dominion as farre as Arnon â Therfore it is said in the prouerbe Come into Hesebon let the citie of Sehon be built and erected â A fire went forth from Hesebon a flame from the towne of Sehon and deuoured Ar of the Moabites and the inhabitantes of the high places of Arnon â Wo to thee Moab thou art vndone people of Chamos He hath geuen his sonnes into flight and his daughters into captiuitie to Sehon the King of the Amorrheites â Their yoke is perished from Hesebon vnto Diboâ they came wearie into Nophe and vnto Medaba â Israel therfore dwelt in the Land of the Amorrheite â And Moyses sent some to take a view of lazer Whose villages they tooke and possessed the inhabitantes â And they turned them selues and went vp by the way of Basan and Og the King of Basan came against them with al his people to fight in Edrai â And our Lord said to Moyses Feare him not for into thy hand I haue deliuered him and al his people and land and thou shalt doe to him as thou didst to Sehon the King of the Amorrheites the inhabiter of Hesebon â They therfore smote him also With his sonnes and al his people vnto vtter destruction and they possessed his land CHAP. XXII Balac King of Moab fearing the Israelites sendeth for Balaam a southsâââr to curse them 8. VVho consulting his false god is forbid by God almightie to goe and so excuseth him self 15. Balac sendeth againe offering greater reward 19. he againe consulteth and God biddâth him goe ãâã but sendeth an Angel to meete him in the way whom his asse seing huâneth three times and so often he beateth her 28. then she speaketh expostulating his hard vsage 31. he also seeth the Angel 35. and is chargeg â speake nothing but that the Angel shal suggest AND marching forward they camped in the champion countrie of Moab where Iericho is situated beyond Iordan â And Balac the sonne of Sephor seeing al thinges that Israel had done to the Amorrheite â and that the Moabites were in greate feare of him and could not susteyne his assault â he said to the elders of Madian So wil this people destroy al that dwel in our coastes as the oxâ is wont to eate the grasse vnto the verie rootes And he was at the same time King in Moab â He sent therfore messengers to Balaam the sonne of Behor a Southsayer who dwelt vpon the riuer of the land of the children of Ammon to cal him and to say Behold a people is come out of Aegypt that hath couered the face of the earth sitting against me
speake ought els but that which the Lord commandeth â Balac therfore said Come with me into an other place whence thou mayest see part of Israel and canst not see the whole from thence curse them â And when he had brought him into a high place vpon the toppe of the mountaine Phasga Balaam builded seuen altares laying thereon calues and rammes â he said to Balac Stand here beside thy holocaust whiles I goe to meete him â Whom when our Lord had mette and had put the word in his mouth he said Returne to Balac and thus thou shalt speake to him â Returning he found him standing beside his holocauste and the princes of the Moabites with him To whom Balac said What hath the Lord spoken â But he taking vp his parable said Stand Balac and harken heare thou sonne of Sephor â God is not as man that he may lie nor as the sonne of man that he may be changed Hath he said then and wil he not doe hath he spoken and wil he not fulfil â I was brought to blesse the blessing I am not able to stay â There is no Idol in Iacob neither is there simulachre to be seene in Israel The Lord his God is with him and the sound of the victorie of the king in him â God hath brought him out of Aegypt whose strength is like to the vnicorne â There is no South saying in Iacob nor diuination in Israel In their times it shal be said to Iacob and Israel what God hath wrought â Behold the people shal rise vp as a lionesse and as a lion shal raise it self It shal not lie downe til it deuoure the pray and drinke the bloud of the slaine â And Balac said to Balaam neither curse nor blesse him â And he said Did I not tel thee that whatsoeuer God should command me that would I doe â And Balac said to him Come and I wil bring thee to an other place if happely it please God that thence thou mayest curse them â And when he had brought him vpon the toppe of the mountaine Phogor which looketh to the wildernesse â Balaam said to him Build me here seuen altares and prepare as manie calues and rammes of the same number â Balac did as Balaam had said and he laide the calues and the rammes on euerie altar CHAP. XXIIII Balaam forced by the euidence of truth though not conuerted in wil to serue God whom he confesseth to be omnipotent prophecieth stil more good of Israel 10. wherefore Balac interrupteth him and he answereth plainly that God almightie wil haue it so 15. And so proceeding he prophecieth of CHRIST 20. Also of Amalacheites Cineites and Italians AND when Balaam had seene that it pleased our Lord that he should blesse Israel he went not as before he had gone to seeke Southsaying but directing his countenance against the desert â and lifting vp his eies he saw Israel abiding in their tentes by their tribes and the spirit of God coming vehemently vpon him â taking vp his parable he said Balaam the sonne of Beor hath said The man hath said whose eye is stopped â The hearer of the wordes of God hath said he that hath beholden the vision of the Omnipotent he that falleth and so his eies are opened â How beautiful are thy tabernacles ô Iacob and thy tentes ô Israel â As wooddie valleis as watered gardens beside the riuers as tabernacles which the Lord hath pitched as cedres by the waters side â Water shal flow out of his bucket and his seede shal be into manie waters For Agag shal his king be taken away and his kingdom shal be taken away â God hath brought him out of Aegypt whose streÌgth is like to the rhinocerote They shal deuoure nations his enimies and breake their bones and pearce them with arrowes â Lying he hath slept as a lion and as a lionesse whom none shal be bold to rayse vp He that blesseth thee him self also shal be blessed he that curseth thee shal be reputed accurst â And Balac being angrie against Balaam clapping his handes together said To curse mine enemies I called thee whom thou contrariewise hast blessed the third time â returne to thy place I was determined verily to honour thee magnifically but the Lord hath depriued thee of the honour appointed â Balaam made answer to Balac did I not say to thy messengers whom thou didst send to me â If Balac would geue me his house ful of siluer and gold I can not passe the word of the Lord my God to vtter of my owne minde either any good or euil but whatsoeuer the Lord shal say that wil I speake â But yet going to my people I wll geue thee counsel what thy people shal doe to this people in the last time â Therfore taking vp his parable againe he said Balaam the sonne of Beor hath said The man whose eye is stopped hath said â the hearer of the wordes of God hath said who knoweth the doctrine of the Highest and seeth the visions of the Omnipotent who falling hath his eies opened â I shal see him but not now I shal behold him but not neere A STARRE SHAL RISE out of Iacob and a rodde shal arise from Israel and shal strike the dukes of Moab and shal waist al the children of Seth. â And Idumea shal be his possession the inheritance of Seir shal come to their enemies but Israel shal doe manfully â Of Iacob shal he be that shal rule and shal destroy the remaines of the citie â And when he had seene Amalec taking vp his parable he said Amalec the beginning of Gentiles whose latter endes shal be destroyed â He saw also the Cineite and taking vp his parable he said Thy habitation in deede is strong but if thou build thy nest in a rocke â and thou be chosen of the stocke of Cin how long shalt thou be able to continew For Assur shal take thee â And taking vp his parable againe he spake Alas who shal liue when God shal doe these thinges â They shal come in galleies from Italie they shal ouercome the Assyrians and shal waist the Hebrewes and at the last them selues also shal perish â And Balaam rose and returned into his place Balac also returned the way that he came CHAP. XXV By carnal fornication manie are drawen to spiritual For which twentie foure thousand are slaine 10. Phinees his Zele in stabbing to death two fornicators is commended by God and rewarded AND Israel at that time abode in Settim and the people fornicated with the daughters of Moab â who called them to their sacrifices And they did eate and adore their goddes â And Israel was professed to Beelphegor and our Lord being angtie â said to Moyses Take al the princes of the people and hang them vp against the sunne on gibbettes that my furie may be auerted from Israel â And Moyses said to the Iudges of Israel
of two former lawes the one Leuit. 25. prouiding that inheritance of landes should not be sold nor otherwise alienated but vntil the Iubilee yeare and then returne to him or his heyres to whom it pertained before the other Num. 27. ordaining that for lack of a sonne daughters should enherite this difficultie did rise in case an enheretrixe did marrie a man of an other tribe her landes by that meanes should passe from tribe to tribe and not be restored in the Iubilee yeare For auoiding of which inconuenience a further law is made that none shal marrie out of their owne tribe Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda though in the old Testament there is no such expresse dispensation nor explication of the law but by tradition was holden for lawful and practised by so holie a man as Zacharie And not without mysterie as S. Augustin noteth li. 2. c. 2. dâ consen Euang. for that Christ the Annointed of God was prefigured by the annointing of Kings and Priests and borne of the royal and priestlie tribes being both a King and a Priest THE ARGVMENT OF DEVTERONOMIE DEVTERONOMI in English The second law so called not that there be two lawes of Moyses but because the same which was first geuen in Mount Sinai fiftie dayes after the children of Israel parted from Aegypt is here repeted in the eleuenth moneth of the fourtith yeare of their abode in the desert In which repetition albeit Moyses explicateth the same law adding also diuers things not expressed before yet is it but an Abbridgement conceiued and vttered in fewer wordes VVhereupon S. Bode in princ Leuit. compareth this booke with the foure precedent as one made of them al. For wheras the former foure prefigured the foure Gospels this signified the whole Gospel contained in al foure Likewise S. Hierom calleth it A prefiguration of the Euangelical law so iterating former things that al become new of old Epist ad Paulin. ca. 7. de Mans 42. But touching the literal sense Moyses here compriseth foure general things vnto which after his death the fifth is added and so the whole conteineth fiue partes First he briefly reciteth Gods special benefites bestowed on this people and their ingratitude incredulitie murmurings and punishments in the three first chapters Secondly he repeteth and explicateth Gods precepts moral ceremonial and iudicial with the functions and offices of Priests and Leuites from the 4. chap. to the 27. Thirdly he denounceth Gods promises of manie blessings and thretes of punishments for keeping or breaking his commandments from the 27. chap. to 31 Fourthly he exhorteth them to serue and loue God but withal fortelleth that they wil often fal to great sinnes and for the same shal be punished and at last forsaking Christ shal be forsaken yet finally blesseth their tribes in figure of the Gentiles that shal be called in their place chap. 31. 32. and 33. Fiftly in the last chapter losue writeth the death burial and singular commendation of Moyses THE BOOKE OF DEVTERONOMIE IN HEBREW ELLE HADDEBARIM CHAP. I. Moyses beginneth the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt to repete and explicate the Law 6. first putting them in mind of Gods munisicence his owne and other superiors care ouer them their ingratitude incredultie murmuring 34. and punishment for the same THESE are the wordes which Moyses spake to al Israel beyond Iordan in the champion wildernesse against the Read sea betwen Pharan and Thophel and Laban and Haseroth where there is verie much gold â eleuen daies from Horeb by the way of mount Seir to Cadesbarne â The fourtith yeare the eleuenth moneth the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them â after that he had stroke Sehon king of the Amorrheites which dwelt in Hesebon and Og the king of Basan which abode in Aseroth and in Edrai â beyond Iordan in the Land of Moab And Moyses began to expound the law and to say â The Lord our God spake to vs in Horeb saying It is sufficient for you that you haue stayed in this mountaine â returne and come to the mountaine of the Amorrheites and to the rest that are next to it champion and hillie and lower places against the South and beside the shore of the sea the Land of the Chananeites and of Libanus vnto the greate riuer Euphrates â Behold quoth he I haue deliuered it to you enter in and possesse it vpon the which our Lord sware to your fathers Abraham Isaac and Iacob that he would geue it to them and to their seede after them â And I said to you at that time â I alone can not susteyne you because the Lord your God hath multiplied you and you are this day as the starres of heauen verie manie â The Lord God of your fathers adde to this number manie thousandes and blesse you as he hath spoken â I alone am not able to susteyne your businesses and the charge of you and your quareles â Geue from among you wise and skilful men and such whose conuersation is approued in your tribes that I may appoint them your princes â Then you answered me The thing is good which thou meanest to do â And I tooke of your tribes men wise and noble and appointed them princes tribunes and centurions and quinquagenarians and deanes that might teach you al thinges â And I commanded them saying Heare them and iudge that which is iust whether he be the same countrie man or a stranger â There shal be no difference of persons so shal you heare the litle as the great neither shal you accept any mans person because it is the iudgement of God And if any thing seme hard to you referre it to me and I wil heare it â And I commanded al thinges that you ought to do â And departing from Horeb we passed through the terrible and huge wildernesse which you saw by the way of the mountaine of the Amorrheite as the Lord our God had commanded vs. And when we were come into Cadesbarne â I said to you You are come to the mountaine of the Amorrheite which the Lord our God wil geue to vs. â See the Land which the Lord thy God geueth thee goe vp and possesse it as the Lord our God hath spoken to thy fathers feare not neither dread you any thing â And you came al vnto me and said Let vs send men that may view the Land and may bring vs word what way we shal ascend and to what cities to goe â And because the saying pleased me I sent of you twelue men one of euerie tribe â Who when they had gone
that thou shalt perish vtterly â As the Nations which our Lord destroyed at thyne entrie so shal you also perish if you be disobedient to the voice of the Lord your God CHAP. IX Lest they should impute the victories which they shal haue to them selues 6. they are put in mind of their often prouoking Gods wrath 12. by idolatrie 22. by murmuring by concupiscence by contempt and other sinnes 25 for which they should haue bene destroyed but God spared them for his prouââse made to Abraham Isaeac and Iacob HEARE Israel Thou shalt goe ouer Iordan this day to possesse verie greate nations and stronger then thy selfe huge cities and walled euen vnto heauen â a great people and tal the sonnes of the Enacims whom thou hast seene and heard against whom no man is able to resist â Thou shalt know therfore this day that the Lord thy God him selfe wil passe ouer before thee a deuouring and consuming fyre who shal destroy and abolish and bring them to nothing before thy face quickly as he hath spoken to thee â Say not in thy hart when the Lord thy God shal haue destroyed them in thy sight For my iustice hath our Lord brought me in to possesse this land wheras these nations were destroyed for their impieties â For not because of thy iustices and equitie of thy hart doest thou enter in to possesse their landes but because they haue done impiously at thy entring in they are destroyed and that our Lord might accomplish his word which by oath he promised to thy fathers Abraham Isaac and Iacob â Know therfore that not for thy iustices hath the Lord thy God geuen thee this excellent land in possession wheras thou art a verie stiffe necked people â Remember and forget not how thou didst prouoke the Lord thy God to wrath in the wildernesse From the same day that thou camest out of Aegypt vnto this place thou hast alwayes contended against our Lord. â For in Horeb also thou didst prouoke him and being wrath he would haue destroyed thee â when I went vp into the mounte to receiue the tables of stone of the couenant which our Lord made with you and I continewed in the mounte fourtie daies and nightes not eating bread nor drinking water â And our Lord gaue me two tables of stone written with the singer of God and conteyning al the wordes that he spake to you in the mounte from the middes of the fyre when the assemblie of the people was gathered â And when fourtie dayes were passed and as manie nightes our Lord gaue me the two tables of stone the tables of couenant â and he said to me Arise and goe downe from hence quickly for thy people which thou didst bring out of Aegypt haue quickly forsaken the way that thou hast shewed them and haue made them a molten idol â And againe our Lord said to me I see that this people is stiffe necked â suffer me that I may destroy them and abolish their name from vnder heauen and may set thee ouer a Nation that is greater and stronger then this â And when I came downe from the burning mounte and held the two tables of couenant with both handes â and saw that you had sinned to the Lord your God and had made you a molten calfe and had quickly forsaken his way which he had shewed you â I cast the tables out of my handes and brake them in your sight â And I fel downe before our Lord as before fourtie dayes and nightes not eating bread not drinking water for al your sinnes which you committed against our Lord and prouoked him to wrath â for I feared his indignation and anger wherwith being moued agaynst you he would haue destroyed you And our Lord heard me this time also â Against Aaron also being exceeding angrie he would haue destroyed him and for him in like maner did I pray â And your sinne that you had committed that is the calfe I tooke and burnt it with fyre and breaking it into peeces and bringing it wholy into dust I threw it into the torrent that deâcendeth from the mount â In the burning also and in the tentation and in the Sepulchres of concupiscence you prouoked our Lord â and when he sent you from Cadesbarne saying Goe vp and possesse the Land that I haue geuen you and you contemned the commandement of your Lord God and did not beleue him neither would you heare his voice â but were alwaies rebellious from the day that I beganne to know you â And I lay before our Lord fourtie dayes and nightes in the which I humbly besought him that he would not destroy you as he had threatened â and praying I said Lord God destroy not thy people and thyne inheritance which thou hast redemed in thy greatnes whom thou didst bring out of Aegypt in a strong hand â Remember thy seruantes Abraham Isaac and Iacob regard not the stubbournes of this people and his impietie and sinne â lest perhappes the inhabitantes of the land out of which thou hast brought vs say The Lord could not bring them in vnto the Land that he promised them and he hated them therfore did he bring them forth that he might kil them in the wildernes â Which are thy people and thyne inheritance whom thou didst bring forth in thy great strength and in thy stretched out arme CHAP. X. Moyses receiuing the second tables of the tenne commandments and making an arke put them therin 6. with mention of certaine places where the children of Israel had camped of Aarons death and to the Leuites offices and possesstons 12. be inculcateth the feare and loue of God and the keping of his precepts 16. namely to circumcise the hart 19. to loue strangers 20. and not to serue nor sweare by false goddes AT that time our Lord said to me Hewe thee two tables of stone as the former were and come vp to me into the mounte and thou shalt make an arke of wood â and I wil write in the tables the wordes that were in them which before thou didst breake and thou shalt put them in the arke â I made therfore an arke of the wood Settim And when I had hewed two tables of stone like to the former I went vp into the mount hauing them in my handes â And he wrote in the tables according as he had written before the ten wordes which our Lord spake to you in the mount from the middes of the fyre when the people was gathered and he gaue them to me â And returning from the mount I came downe and put the tables into the arke that I had made which are there til this present as our Lord commanded me â And the children of Israel remoued their campe from Beroth of the children of Iacan into Mosera where Aaron died and was buried for whom Eleazar his soone did the function of priesthood â Thence they came into Gadgad from the which place departing
Lord is not as their goddes our enemies also are iudges â Of the vineyard of Sodom is their vineyard and of the suburbes of Gomorrha their grape the grape of gall and the clusters most bitter â The gall of dragons their wine and the venime of Aspes vncurable Are not these thinges laid vp with me and signed in my treasures â Reuenge is myne and I wil repay them in time that their foote may slide the day of perdition is at hand and the times make hast to be present â Our Lord wil iudge his people and wil haue mercie on his seruantes he shal see that their hand is weakened and the shut vp also haue fayled and the residew be consumed â And he shal say Where are their goddes in whom they had confidence â Of whose victimes they did eate fatte and dranke the wine of their libamentes Let them arise and help you and protect you in necessitie â See ye that I am onlie and there is no other God besides me I wil kil and I wil make to liue I wil strike and I wil heale and there is none that can deliuer out of my hand â I wil lift vp my hand to heauen and wil say I liue for euer â If I shal whette my sword as the lightening and my hand take iudgement I wil repay vengeance to myne enemies and them that hate me wil I requite â I wil embrew my arrowes with bloud and my sword shal deuoure flesh of the bloud of the slaine and of captiuitie of the bare head of the enemies â You gentiles â prayse his people because he wil reuenge the bloud of his seruantes and wil repay vengeance vpon their enemies and wil be propitious to the land of his people â Moyses therfore came and spake al the wordes of this canticle in the eares of the people he and Iosue the sonne of Nun. â And he finished al these wordes speaking to the children of Israel â and he said to them Sette your hartes on al the wordes which I testifie to you this day that you command them to your children to keepe and to doe and to fulfil al thinges of this law that are written â for not in vaine are they commanded you but that euerie one should liue in them which doing you may continew a long time in the Land which passing ouer Iordan you enter to possesse â And our Lord spake to Moyses in the same day saying â Goe vp into this mount Abarim that is to say of passages into mount Nebo which is in the Land of Moab against Iericho and see the Land of Chanaan which I wil deliuer to the children of Israel to obteyne and die thou in the mount â Which going vp vnto thou shalt be ioyned to thy peoples as Aaron thy brother died in mount Hor and was layd to his people â because you did preuaricate against me in the middes of the children of Israel at the Waters of contradiction in Cades of the desert of Sin and you did not sanctifie me among the children of Israel â Ouer against shalt thou see the Land and shalt not enter into it which I wil geue to the children of Israel ANNOTATIONS CHAP. XXXII 18. Forgotten our Lord. Caluin li. 1. Instit c. 11. parag 9. contending that it is idolatrie to worship Christ in his picture saieth the idolatrie committed about the molten calfe Exod. 32. consisted in worshipping the true God in that image of a calfe affirming that the Ievves vvere not so inconsiderate as not to remember that it vvas God vvhich had brought them out of the Land of Aegypt Quite contrarie to this text which saieth God that begate thee thou hast forsaken and hast forgotten our Lord thy creator Caluin therfore was either ignorant or forgetful that the Holie Ghost here chargeth them to haue forsaken and forgotten God the Creator or els which is worse Knowing and remembring it he was most impudent in auouching the contrarie 43. Praise his people In the people of the Iewes were alwayes some good worthie of praise that serued God and sometimes suffered persecution for iustice whose bloud God promised here to reuenge and for their sakes to be merciful to others Al which we see was performed in that God reduced them from captiuitie and conserued them after in their countrie til Christs time for so he was propitious to the land of his people CHAP. XXXIII Moyses blessing the tribes of Israel Simeon omitted prophecyeth particularly of euerie one 26. Againe exhorteth them that as God hath chosen them his peculiar people so they loue and honour him their onlie God THIS is the blessing wherwith Moyses the man of God blessed the children of Israel before his death â And he said Our Lord â came from Sinai and from Seir is he risen to vs he hath appeared from mount Pharan and with him thousaÌdes of Sainctes In his right hand a fyrie law â He hath loued the peoples al the saintes are in his hand and they that approch to his feere shal receiue of his doctrine Moyses commanded vs a law the inheritance of the multitude of Iacob â He shal be king with the most right the princes of the people being assembled with the tribes of Israel â Liue Ruben and die he not and be he litle in number â This is the blessing of Iudas Heare Lord the voice of Iudas and bring him in vnto his people his handes shal fight for him and he shal be his helper against his aduersaties â To Leui also he said Thy perfection and thy doctrine be to thy holie man whom thou hast proued in tentation and iudged at the Waters of contradiction â He that said to his father and to his mother I know you not and to his brethren I know you not they knew not their children These kept thy word and obserued thy couenant â thy iudgementes o Iacob and thy law o Israel they shal put incense in thy furie and holocaust vpon thyne altar â Blesse Lord his strength and receiue the workes of his handes Strike the backes of his enemies and they that hate him let them not rise vp â And to Beniamin he said The best beloued of our Lord shal dwel confidently in him as in a bride chamber al the day shal he abide and betwen his shoulders shal he rest â To Ioseph also he said Of the blessing of our Lord be his land of the fruites of heauen and the dew the depth lying vnderneth â Of the pomes of the fruites of the sunne and moone â of the toppes of the old mountaynes of the pomes of the eternal hilles â and of the fruites of the earth and of the fulnes therof The blessing of him that appeared in the bush come vpon the head of Ioseph and vpon the crowne of the nazarite among his brethren â His beautie as of the first borne of an oxe his hornes the hornes
First the passage of the Israelites ouer Iordan In the five first chapters Secondly their conquest of the promised Land In the seuen chapters folowing Thirdly the partition of the same Land amongst nine Tribes and a half from the. 13. chap. to the 22. Fourthly In the three last chapters the returne of the other two Tribes and a half to their possessions on the east side of Iordan with Iosues last admonition to them al to serue God sincerly and his and Eleazars death THE BOOKE OF IOSVE IN HEBREW IEHOSVA CHAP. I. Iosue encoreged by our Lord 10. admonisheth the people to prepare themselues to passe ouer Iordan 12. and al the able men of the tribes of Ruben Gad and half Manasses to march armed before the rest 16. Al promise to doe whatsoeuer he commandeth AND it came to passe after the death of Moyses the seruant of our Lord that our Lord spake to Iosue the sonne of Nun the minister of Moyses and said to him â Moyses my seruant is deade arise and passe ouer this Iordan thou and al the people with thee into the Land which I wil geue to the children of Israel â Euerie place the steppe of your foote shal treade wil I deliuer to you as I haue spoken to Moyses â From the desert and Libanus vnto the great riuer Euphrates al the land of the Hetheites vnto the great sea against the going downe of the sunne shal be your border â No man shal be able to resist you al the daies of thy life as I haue beene with Moyses so wil I be with thee I wil not leaue nor forsake thee â Take courage and be strong for thou shalt by lotte diuide to this people the Land for the which I sware to their fathers that I would deliuer it to them â Take courage therfore and be very strong that thou keepe and doe al the Law which Moyses my seruant hath commanded thee decline not from it to the right hand or to the left that thou mayest vnderstand al thinges which thou doest â Let not the volume of this law depart from thy mouth but thou shalt meditate in it daies and nightes that thou maiest keepe and doe al thinges that be written in it then shalt thou direct thy way and vnderstand it â Behold I command thee take courage and be strong Feare not and dreade not because the Lord thy God is with thee in al the thinges to whatsoeuer thou shalt goe â And Iosue commanded the princes of the people saying Passe through the middes of the campe and command the people and say â Prepare for your selues victuals for after the third day you shal passe ouer Iordan and shal enter to possesse the Land which our Lord your God wil geue you â To the Rubenites also and Gaddites and halfe tribe of Manasses he said â Remember the word which Moyses the seruant of our Lord commanded you saying Our Lord your God hath geuen you rest and al this Land â Your wiues and children and cattel shal tarie in the Land which Moyses deliuered to you beyond Iordan but passe you ouer armed before your brethren al that are strong of hand fight for them â vntil our Lord geue rest to your brethren as to you also he hath geuen and they also possesse the Land which our Lord your God wil geue them and so returne into the Land of your possession and you shal dwel in it which Moyses the seruant of our Lord gaue you beyond Iordan against the rysing of the sunne â And they made answer to Iosue and said Al thinges that thou hast commanded vs we wil doe and whither soeuer thou shalt send vs we wil goe â As we obeyed Moyses in al thinges so wil we obey thee also only be our Lord thy God with thee as he was with Moyses â He that shal gainesay thy mouth and not obey al thy wordes that thou shalt command him let him die thou only take courage and doe manfully CHAP. II. Two discoueres sent into Hiericho are hid and concealed by Rahab 8. and vpon promise of like safetie to her whole samilie 21. she helpeth them secretly away THERFORE Iosue the sonne of Nun sent from Setim two men to spie in secrete and said to them Goe and view the Land and the citie of Iericho Who going entred into the house of a woman a harlot named Rahab and rested with her â And it was told the king of Iericho and said Behold there are men come in hither by night of the children of Israel to spie the Land â And the king of Iericho sent to Rahab saying Bring forth the men that came to thee and are entred into thy house for they be spies and are come to view al the Land â And the woman taking the men hid them and said I confesse they came to me but I knew not whence they were â and when the gate was a shutting in the darke and they withal went out I know not whither they be gone pursew quickly and you shal ouertake them â But she made the men to goe vp into the roofe of her house and couered them with the stalke of flaxe which was there â And they that were sent folowed them the way that leadeth to the ford of Iordan and they being gone out the gate for with was shutte â Neither were they yet a sleepe that lay hidde and behold the woman went vp to them and said â I know that the Lord hath geuen this Land to you for your terrour is fallen vpon vs and al the inhabitantes of the Land are become fainte â We haue heard that the Lord dried vp the water of the Redsea at your entring when you came out of Aegypt and what thinges you did to the two kinges of the Amorrheites that were beyond Iordan Sehon and Og whom you slew â And hearing these thinges we greatly feared and our hart fainted neither did there remaine spirite in vs at your entring in for the Lord your God he is God in heauen aboue in the earth beneth â Now therfore sweare to me by the Lord that as I haue done mercie with you so you also doe with my fathers house and you geue me a true signe â that you saue my father and mother my brethren and sisters and al thinges that he theirs and deliuer our soules from death â Who answered her Be our liues for you vnto death only if thou betray vs not And when our Lord shal haue deliuered vs the land we wil doe in thee mercie and truth â She therfore did let them downe by a corde out of a window for her house ioyned fast to the wall â And she said to them Goe vp to the mountaines lest perhaps they meete you returning and there lie hid three daies til they returne and so you shal goe on your way â Who said to her We shal be quitte from this oath wherwith thou hast sworne vs â if
our Lord saying Who shal goe vp before vs against the Chananeite and shal be captaine of the warre â And our Lord said Iudas shal goe vp behold I haue deliuered the Land into his handes â 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 â And Iudas went vp and our Lord deliuered the Chananeite and the Pherezeite into their handes and they stroke in Bezec ten thousand men â And they found Adonibezec in Bezec and fought against him and stroke the Chananeite and the Pherezeite â And Adonibezec fled whom pursewing they tooke cutting of the extreme partes of his handes and feere â 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 â Therfore the children of Iudas assaulting Ierusalem tooke it and stroke it in the edge of the sword setting the whole citie on fyre â And afterward going downe they fought against the Chananeite which dwelled in the mountaines and southward and in the champaine countries â And Iudas going forward against the Chananeite that dwelled in Hebron the name wherof was before time Cariatharbe stroke Sesai and Ahiman and Tholmai â and departing thence went to the inhabitantes of Dabir the old name wherof was Cariath Sepher that is a citie of letters â And Caleb said He that shal strike Cariath Sepher and spoile it I wil geue him Axa my daughter to wife â And when Othoniel the sonne of Cenez the yonger brother of Caleb had taken it he gaue him Axa his daughter to wife â 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 â 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 â 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 â 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 â And Iudas tooke Gaza with the coastes therof Ascalon and Accaron with their boundes â 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 â And they gaue to Galeb Hebron as Moyses had said who destroyed out of it the three sonnes of Enac â 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 â The house also of Ioseph went vp into Bethel and our Lord was with them â For when they besieged the citie which before was called Luza â 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 â 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 â 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 â 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 â But after that Israel was waxen strong he made them tributaries and would not destroy them â Ephraim also killed not the Chananeite that dwelt in Gazer but dwelt with him â Zabulon destroyed not the inhabitantes of Cetron Naalol but the Chananeite dwelt in the middes of him and was made tributarie to him â Aser also destroyed not the inhabitantes of Accho and of Sidon of Ahalab and Achazib and Helba and Aphec and Rohob â and he dwelt in the middes of the Chananeite the inhabiter of that Land neither did he kil them â 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 â And the Amorrheite straytened the children of Dan in the mountaine and gaue them not place to goe downe to the playne â 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 â 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 â 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 â 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 â And when the Angel of our Lord spake these wordes to al the children of Israel they lifted vp their voice and wept â And the name of that place was called the place of weepers or of teares and there they immolated hostes to our Lord. â Iosue therfore dismissed the people and the children of Israel went euerie one into his possession to obtayne it â 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 â And Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old â and they buried him in the borders of his possession in Thamnathsare in the mount of Ephraim on the North side of mount Gaas â 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
13. v. 13. and disobeying his commandment chap. 15. v. 23. appointing an other by the ministerie of Samuel chap. 16. Eightly notwithstanding his deposition he remained in his dignitie til his death which happened by other meanes chap. 31. By al which it appeareth that God constituted Saul the first King of the Iewes the people suing to haue a King but deposed him for euil behauiour the people desiring no such thing and Samuel the Prophet much lamenting the same Yet was he not actually beâiued of the crowne and kingdom during his life CHAP. IX Saul by occasion of seeking his fathers asses cometh to Samuel 15. Who had a reuelation of his coming and a commandment to annoint him 22. He is entertained and lodged with Samuel AND there was a man of Beniamin named Cis the sonne of Abiel the sonne of Seor the sonne of Bechorath the sonne of Aphia the sonne of a man of Iemini valiantin strength â And he had a sonne called Saul chosen good and there was not a man of the children of Israel better then he from the shoulder and vpward he appeared aboue al the people â And the asses of Cis the father of Saul were lost and Cis said to Saul his sonne Take one of the seruants with thee and rising goe and seeke the asses Who when they had passed by mount Ephraim â and by the land of Salisa and had not found they passed also through the land of Salim and they were not yea and by the Land of Iemini and found them not â And when they were come into the Land of Suph Saul saide to the seruant that was with him Come let vs returne lest perhaps my father hath let alone the asses and be careful for vs. â Who sayd to him Behold a man of God is in this citie a famous man al that he speaketh cometh to passe without doubt now therefore let vs goe thither if perhaps he may tel vs of our way for which we are come â And Saul sayd to his seruant Loc we wil goe what shal we carie to the man of God The bread is spent in our males and present we haue none to geue vnto the man of God nor any thing els â Agayne the seruant answered Saul and sayd Behold there is found in my hand the fourth part of a sicle of siluer let vs geue it to the man of God that he may tel vs our way â For in time past in Israel so euery man spake going to consult God Come and let vs goe to the Sâer For he that at this day is called a Prophete in time past was called a Sââr â And Saul sayd to his seruant Thy word is very good come let vs goe And they went into the citie wherein the man of God was â And when they went vp the ascent of the citie they found maides coming forth to draw water and sayd to them Is the Seer here â Who answering sayd to them Here he is Loe before thee make hast now for this day he came into the citie because this day there is a sacrifice of the people in the excelse â Entring into the citie immediatly you shal find him before he goe vp into the excelse to eate for the people wil not eate til he come because he wil blesse the Hoste and afterward they shal eate that are inuited Now therefore goe vp because this day you shal finde him â And they went vp into the citie And when they walked in the middes of the citie Samuel appeared coming forth against them to goe vp into the excelse â And our Lord had reueled the eare of Samuel one day before Saul came saying â This very houre that now is to morrow wil I send to thee a man of the Land of Beniamin and thou shalt annoint him ruler ouer my people of Israel and he shal saue my people from the hand of the Philistiims because I haue respected my people for their crie is come to me â And when Samuel had beheld Saul our Lord sayde to him Behold the man of whom I told thee this man shal rule ouer my people â And Saul came to Samuel in the middes of the gate and sayd Shew me I pray thee where is the house of the Seer â And Samuel answered Saul saying I am the Seer goe vp before me into the excelse that you may eate with me to day and I wil dimisse thee in the morning and al thinges that are in thy hart wil I tel thee â And concerning the asses which thou didst lose three dayes agone be not careful because they are found And whose shal be al the best thinges of Israel not to thee and to al thy fathers house â And Saul answering sayd Am not I the sonne of Iâmini of the least tribe of Israel and my kindred the last among al the families of the tribe of Beniamin Why therfore hast thou spoken this word to me â Samuel therefore taking Saul and his seruant brought them into the parlour and gaue them a place in the chiefe rowme of them that were inuited for there were about thirtie men â And Samuel sayd to the cooke Geue the portion which I gaue thee and commanded that thou shouldest lay it vp apart with thee â And the cooke lifted vp a shoulder and sette it before Saul And Samuel said Behold that which hath remayned sette it before thee and eate because of purpose it was kept for thee when I called the people And Saul did eate with Samuel that day â And they descended from the excelse into the towne and he spake with Saul in the toppe of the house and he prepared a bed for Saul in the highest rowme he slept â And when they were risen in the morning and it beganne now to be light Samuel called Saul in the high chaÌber saying Arise that I may dismisse thee And Saul arose and they went both forth to witte he and Samuel â And when they came downe in the vttermost part of the citie Samuel said to Saul Speake to the seruant that he goe before vs and passe but stay thou alitle while that I may tel thee the word of our Lord. CHAP. X. Saul is annointed king and confirmed by signes that his ordinance is of God 10. He prophecieth which the people doth admire 17. Samuel calleth the people together for appointing a king the lotte falleth on Saul 25. and the law of the king is againe mentioned AND Samuel tooke a litle vessel of oyle and powred vpon his head and kissed him and sayd Behold our Lord hath annointed thee vpon his inheritance to be prince and thou shalt deliuer his people out of the handes of their enemies that are round about them And this shal be a signe vnto thee that God hath annointed thee to be prince â When thou shalt be departed from me this day thou shalt finde two men beside the sepulchre of Rachel in the
folowed him â And he expected seuen daies according to the appointment of Samuel and Samuel came not into Galgal and the people slipt away from him â Saul therfore said Bring me the holocauste and the pacifiques And he offered the holocauste â And when he had finished offering the holocauste behold Samuel came and Saul went forth to mete him salute him â And Samuel spake to him What hast thou done Saul answered Because I sawe that the people slipt from me and thou wast not come according to the dayes appointed moreouer the Philisthijms were gathered together into Machmas â I said Now wil the Philisthijms come downe to me into Galgal I haue not pacified the face of our Lord. Compelled by necessitie I offered the holocauste â And Samuel said to Saul Thou hast done folishly neither hast thou kept the commandementes of our Lord thy God which he commanded thee Which if thou hadst not done euen now had our Lord prepared thy kingdom ouer Israel for euer â but thy kingdom shal no farder arise Our Lord hath sought him a man according to his hart and him hath our Lord commanded to be prince ouer his people because thou hast not obserued the thinges which our Lord commanded â And Samuel arose and went vp from Galgal into Gabaa of Beniamin And numbered the people which were found with him as it were six hundred men â And Saul and Ionathas his sonne and the people that were found with them was in Gabaa of Beniamin moreouer the Philisthijms had pitched in Machmas â And there issued forth to praye from the campe of the Philisthians three companies One compaine went on against the way of Ephra to the Land of Saul â Moreouer an other went by the way of Bethhoron the third had turned it self to the way of the border in the valley Seboim against the desert â Moreouer there was not found an yron smith in al the Land of Israel for the Philisthijms had so prouided lest perhaps the Hebrewes should make sword or speare â Al Israel therefore went downe to the Philisthijms that euerie man might whette his plough culter and spade axe and take â Therefore the edges of the shares and spades forkes with three teeth and axes were blunt euen to the godeprick which was to be mended â And when the day was come to fight there was not found sword and speare in the hand of al the people that was with Saul and Ionathas except Saul and Ionathas his sonne â And the station of the Philistijms went forth to passe vp into Machmas CHAP. XIIII Ionathas trusting in God accompained with one man his father not knowing goeth into the Philisthijms campe killeth twentie men and trubleth their whole armie 16. Saul vnderstanding the same approcheth with his armie and they gette a great victorie 24. But Saul hauing commanded vnder paine of death that none should eate til night Ionathas for taisting a litle honie though ignorant of the prohibition is iudged to die 45. But the people oppose themselues and deliuer him from death 47. Saul prospereth in his kingdom with his samilie AND it chanced on a certeine day that Ionathas the sonne of Saul sayd to the yong man that bare his armour Come let vs passe to the garison of the Philisthijms which is beyond yonder place But to his father he told not this same thing â Moreouer Saul abode in the vtmost part of Gabaa vnder the pomegranate tree which was in Magron and the people with him was about six hundred men â And Achias the sonne of Achitob the brother of Ichabod the sonne of Phinees which was borne of Heli the priest of our Lord in Silo bare the ephod But the people also was ignorant whither Ionathas was gone â And there were betwen the ascentes by the which Ionathas endeuoured to passe vnto the garison of the Philistijms rockes standing vp on both sides and as it were in maner of teeth stiepe broken rockes on either side the name of one Boses and the name of the other Sene â one rocke standing out toward the North ouer against Machmas and the other to the South against Gabaa â And Ionathas sayd to the yong man that bare his armour Come let vs passe to the station of these vncircumcised if haply our Lord wil make for vs because it is not hard for our Lord to saue either in manie or in fewe â And his esquier sayd to him Doe al thinges which please thy minde goe whither thou desirest and I wil be with thee wheresoeuer thou wilt â And Ionathas sayd Behold we passe to these men And when we shal appeare to them â If they shal speake to vs in this maner Tarie til we come to you let vs stand in our place and not goe vp to them â But if they shal say Come vp to vs let vs goe vp because our Lord hath deliuered them in our handes this shal be a signe vnto vs. â Both of them therefore appeared to the station of the Philisthims the Philistijms sayd Behold the Hebrewes come out of the caues wherein they were hid â And the men of the garnison spake to Ionathas and to his esquier and sayd Come vp to vs and we wil shew you a thing And Ionathas sayd to his esquier Let vs goe vp folow me for our Lord hath deliuered them into the handes of Israel â And Ionathas went vp on his handes feete creeping and his esquier after him Therefore some fel before Ionathas other some his esquier folowing slewe â And the first slaughter with which Ionathas his esquier made was as it were of twentie men in the halfe part of an aker which a yoke of oxen is wont to plough in a day â And there was made a miracle in the campe through the fieldes yea and al the people of their garrison which had gone to take prayes was astonyed and the land was trubled and it happened as a miracle from God â And the watchemen of Saul which were in Gabaa of Beniamin looked loe a multitude ouerthrowen fleeing hither and thither â And Saul sayd to the people which was with him Enquire and see who is gone from vs. And when they had sought it was found that Ionathas was not present and his esquier â And Saul sayd to Achias Bring the arke of our Lord. for the arke of God was there that day with the children of Israel â And when Saul spake to the priest there arose a great tumult in the campe of the Philistijmes and it grewe by litle and litle and sounded more cleerely And Saul sayd to the priest Draw together thy hand â Saul therefore and al the people that was with him shouted together and they came to the place of the fight and behold euerie mans sword had beene turned to his neighbour and a slaughter exceding great â But the Hebrewes also which had bene with the Philistijms
Ioab with thee in al these thinges The woman answered and sayd By the health of thy soule my lord king it is neither on the left hand nor on the right of al these thinges which my lord the king hath spokeu for thy seruant Ioab he commanded me and he put al these wordes into the mouth of thy handmayde â That I should change the forme of this speach thy seruant Ioab commanded this and thou my lord king art wise as an Angel of God hath wisdom that thou vnderstandest al thinges vpon the earth â And the king sayd to Ioab Behold I being pacified haue done thy word Goe therefore and cal agayne the boy Absalom â And Ioab falling vpon his face vnto the earth adored and blessed the king and Ioab sayd This day thy seruant hath vnderstood that I haue found grace in thy sight my lord king for thou hast done the word of thy seruant â Ioab therefore arose and went into Gessur and brought Absalom into Ierusalem â But the king sayd Let him returne into his house and not see my face Absalom therefore returned into his house and the kings face he saw not â Moreouer like as Absalom there was not a man in al Israel so beautiful and exceding comelie from the sole of the foote to the crowne there was no blemish in him â And when he powled his heare once a yeare he was powled because his bush did burden him he weighed the heare of his head at two hundred sicles of the common weight â And there were borne to Absalom three sonnes and one daughter named Thamar of a goodly beautie â And Absalom abode in Ierusalem two yeares and saw not the kinges face â He therefore sent to Ioab to send him to the king who would not come to him And when he had sent the second time and he would not come to him â he sayd to his seruantes You know the filde of Ioab beside my filde that hath barley haruest goe therefore and burne it with fyre The seruantes therefore of Absalom burnt the corne with fyre And Ioabs seruantes coming renting their garmentes sayd The seruantes of Absalom haue burnt part of the filde with fyre â And Ioab arose came to Absalom in his house sayd Why haue thy seruantes burnt my corne with fire â And Absalom answered Ioab I sent to thee beseching thee that thou wouldest come vnto me and I might send thee to the king and thou shouldest say to him Wherefore came I out of Gessur It was better for me to be there I besech thee therefore that I may see the face of the king if he be mindeful of mine iniquitie let him kil me â Ioab therefore entring in to the king told him al thinges and Absalom was called and he entered in to the king and adored vpon the face of the earth before him and the king kissed Absalom CHAP. XV. Absalom getteth fauour of the people 7. and conspireth in Hebron agaynst his father 14. VVho fleeing 19. With difficultie permitteth Ethai a stranger to goe with him 24. but sendeth Sadoc and other priestes and leuites with the arke back into the citie 31. Sendeth Chusat to defeate Achitophels counsel THEREFORE after these thinges Absalom made him self chariotes and horsemen and fiftie men that should goe before him â And Absalom rising early stoode beside the entrance of the gate and euerie man that had busines to the kinges iudgement did Absalom cal to him and sayd Of what citie art thou Who answering sayd Of such a tribe of Israel am I thy seruant â And Absalom answered him Thy wordes seeme vnto me good and iust But there is none to heare thee appointed of the king And Absalom sayd â Oh who would appoint me iudge ouer the land that al might come to me which haue busines and I might iudge iustly â Yea and when a man came vnto him to salute him he put forth his hand and taking him kyssed him â And this did he to al Israel coming for iudgement to be heard of the king and he intised the hartes of the men of Israel â And after fourtie yeares Absalom sayd to king Dauid Let me goe and pay my vowes which I haue vowed to our Lord in Hebron â For thy seruant vowing did vow when he was in Gessur of Syria saying If our Lord wil bring me againe into Ierusalem I wil sacrifice to our Lord. â And king Dauid sayd to him Goe in peace And he arose and went into Hebron â And Absalom sent spies into al the tribes of Israel saying forthwith as you shal heare the sound of the trumpet sav ye Absalom reigneth in Hebron â Moreouer with Absalom there went two hundred men out of Ierusalem being called going with a simple hart and vtterly ignorant of the cause â Absalom also sent for Achitophel the Gilonite Dauids counseler from his citie Gilo And when he immolated victimes there was made a strong conspiracie and the people running together increased with Absalom â A messenger therefore came to Dauid saying Al Israel with al their hart foloweth Absalom â And Dauid said to his seruantes that were with him in Ierusalem Arise let vs flee for there wil be no escape for vs from the face of Absolom make hast to goe out lest coming perhaps he ouertake vs and force ruine vpon vs and strike the citie in the edge of the sword â And the kinges seruantes said to him al thinges whatsoeuer our lord the king shal command we thy seruantes wil gladly execute â The king therefore went forth and al his house on foote the king leift ten wemen his concubines to keepe the house â And the king going forth al Israel on their feete stoode farre from the house â and al his seruantes walked by him and the legions Cerethi and Phelethi and al the Getheites valiant warriers six hundred men which had folowed him from Geth footemen went before the king â And the king said to Ethai the Getheite Why comest thou with vs returne and dwel with the king because thou art a stranger and art come forth out of thy place â Yesterday thou camest and to day shalt thou be forced to goe forth with vs but I wil goe whither I shal goe returne and leade backe thy brethren with thee and our Lord wil doe with thee mercie and veritie because thou hast shewed grace and fidelitie â And Ethai answered the king saying The Lord liueth and my lord the king liueth for that in what place soeuer thou shalt be my lord king either in death or in life there wil thy seruant be â And Dauid said to Ethai Come and passe And Ethai the Getheite passed and al the men that were with him and the rest of the multitude â And they al wept with alowd voice and al the people passed the king also went ouer the Torrent Cedron and al the people marched against the way that looketh to the
they did not for he parted from thence Yet is not man able by this his freedome nor otherwise of himself to do nor so much as to thinke anie good thing but through Gods mere mercie and grace geuen him without his deseruing sufficient to al and effectual to those that accept it God also giueth particular grace for special functions as Leuit. 8. to Priestes Num. 11. to seuentie ancients and 1. Reg. 10. to king Saul By vvhich diuine assistance the commandements of God are possible as himselfe auoucheth saying Deut. 30. This commandment that I command thee this day is not aboue thee Againe I haue sette before thee life and good death and euil that thou mayest loue God walke in his wayes and keepe his commandementes Workes done by grace and freevvil are good and commendable Moyses so testifing Deut. 14. This is your wisdome and vnderstanding before peoples Yea are meritorious and revvardes are promised for the same Leuit. 26. and contrariwise punishments threatned to the transgressours And Booz knowing revvard to be due for vvel doing prayed God to render to Ruth ch 2. a ful reward for her wel deseruing The royal prophet affirmeth Psalm 18. that in keeping Gods preceptes is much reward and Psal 118. professeth that he inclined his hart to keepe them for reward Amongst other seruices of God and meanes of mens saluation external Sacrifice is of the greatest And therfore the maner of offering al sortes is aâ large prescribed in the Law especially in the seuen first Chapters of Leuiticus The first and principal was Holocaust wherin al the oblation was âârned and consumed in the honour of God our Soueraigne Lord. The second was Sacrifice for sinne according to the diuersitie of offences and persones wherof part was burned the other part remained to the priestes except it were for the sinnes of priestes or of the whole multitude Leuit. 4. for then the priestes had no portion but al was offered to God The third was pacifique sacrifice either of thanksgeuing for benefites receiued or to obtaine Gods fauour in al occurrent necessities and good desires And of both these sortes one part was consumed in Gods honour an other part was the priestes the third was theirs that gaue the oblation In confirmation of these sacrifices God at first miraculously sent fire to burne them Leuit. 9. wherof he had geuen commandment before Leuit. 6. that it should be conserued and neuer extinguished to teach vs especially of the new Testament that haue the real Sacrifice and verie hodie of the former shadowes and figures to nourish and keepe the fire of charitie not procured by our owne power but geuen by God that it neuer cease nor be extinguished in our hartes Likewise in the same law of Moyses besides Circumcision instituted before Gen. 17. and here confirmed and continued Leuit. 12. Iosue 5 al hostes and sacrifices for sinne Leuit. 4. 5. 6. and 7. consecration of Priestes Leuit. 8 and the sacrifices adioyned therunto also diuers other washinges and purifications of legal vncieannes Leuit. 14. 15. 16. and 17. were al Sacraments signifying either first iustification and remission of sinne or increase of grace and puritie of which sort it is also probable that the Paschal lambe and Loaues of proposition were sacramentes Exod. 12. 25. VVhich multitude S. Augustin comparing with ours of the new Testament sayth The people bound with feare in the old law was burdened with manie sacraments For this was profitable to such men saith he to make them desire the grace foretold by the prophetes which being come from the wisdome of God becoming Man by whom we are called into freedom a few most wholsome Sacraments are instituted which hold the societie of christian people vnder one God of a free multitude But as Christes sacraments are fewer in number so they are more excellent in vertue And to most of these new the former do answere as figures and shadowes So to our Baptisme answereth Circumcision as S. Paul teacheth Coloss 1. that Christians are circumcised in the circumcision of Christ buried with him in Baptisme To our holie Eucharist as it is a Sacrament did answere the Paschal lambe Loaues of proposition as also Manna and bloud of the Testament It was prophechâed Psal 18. Adore his foote stoole as holie Fathers expound it And as the same Eucharift is a Sacrifice it was prefigured by al the old Sacrifices of the law of nature and of Moyses as S. Augustin and S. Leo do proue and prophecied Psal 19. Be he mindful of al thy sacrifice c. To the sacrament of holie Orders answered consecration of Priests Al the ablutions purifications cleansinges and oblations for sinne which in great part were both Sacramentes and Sacrifices answered to our Sacrament of Penance which was also prefigured by the second tables of the decalogue Exod. 34. More plainly forshewed by example of particular confession of sinnes and satisfaction Num. 5. 14. and 29. Contrition also was no lesse required as appeareth by the example of king Dauid 2 Reg. 24. Mariage in the old Testament though not a sacrament yet signified the Sacrament of Mariage among Christians But the Sacrament of Confirmation had not anie so answerable a figure in the old law which brought not to perfection Neither Extreme vnction because the law gaue not immediate entrance into the kingdome of heauen which defectes were signified by the high priestes entring only once in the yeare into Sancta Sanctorum Leuit. 16. Likewise touching practise of holie Rites diuers vncleannes hindering participation of sacrifices and conuersation with other men Leuit. 14. Degrees of consanguinitie and affinitie hindering mariage Leuit. 18. and sundrie Irregularities excluding from the office of Priests Leuit. 21. were figuratiue resemblances of sinnes and censures and of impediments to holie Orders and to Mariage in the new Testament To the peculiar seruice of God perteyned also the Tabernacle with the Propitiatorie Arke Cherubims Table for loaues of proposition Candlesticke Lampes Altares for Holocaustes Incense Vestments for Priestes a brasen lauer and other vessels described Exod. 29. et seq Al which were kept and carried by the Leuites resting or marching in the middes of the campe Num. 2. 3. And when the Land of Chanaan was conquered the same were fixed in Silo. Iosue 18. Whither the people resorted at certaine sette times and vpon sundrie occasions From thence long after they tooke the Arke and often vpon diuers occasions remouing it made Oratories or Chappels wheresoeuer it rested deuotion increasing religious estimation of it in al Israel 1. Reg. 4. 7. 10. Yea the infidel Philisthims in Azotus seing and feeling the vertue therof ouerthrovving their god Dagon and them selues sore plagued found it best for them to send the Arke home to the Israelites not vvithout costlie and pretious oblations 1. Reg. 5. 6. King Dauid most specially
and fasting for them 2. Reg. 1. Al which were to no purpose if soules departed could not be releiued by such meanes It moreouer appeareth that the same royal prophet beleued diuers places to be in hel when he said Psal 85. Thou hast deliuered my soule from the lower hel signifiyng plainly that there is a lower and a higher hel which higher the Church calleth Purgatorie where soules suffer that paine in satisfaction for their sinnes which remaineth not satisfied before death is due after the guilt of sinne is remitted the law prescribing that besides restitution of damage sacrifice should also be offered Leuit. 5. 6. 16. And Dauid was punished by the death of his child 2. Reg. 12. by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted He feared also punishment in the other world yea two sortes and therfore prayed to be deliuered from both saying Psal 6. Lord rebuke me not in thy furie nor chastice me in thy wrath That is saith S. Gregorie Strike me not with the reprobate nor aflict me with those that are purged by the punishing flames And most expresly signifieth also a higher place called hel saying Psal 15. in the person of Christ to his Father Thou shalt not leaue my soule in hel From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules resting vvithout sensible paine brought them into heauen vvhither before him none could enter VVhich vvas also signified by the cities of refuge whence none might depart to their proper countrie til the death of the high priest Num. 35. by Moyses dying in the desert and not entring into the promised land ouer Iordan Deut. 4. 31. 34. Presupposing the general Resurrection of al men as a truth knovven by former traditions king Dauid shevveth the difference of the vvicked and godlie in that time saying Psal 1. The impious shal not rise againe in iudgement nor sinners in the councel of the iust That is the vvicked shal not rise to ioy glorie as the iust godlie shal doe Of general iudgement is more plainly prophecied 1. Reg. 2. That our Lord shal iudge the endes of the earth not that Dauid nor Salomon but Christ should raigne in his mâlitant Church euen to the endes of the earth and in fine iudge the vvhole vvorld The same is confirmed Psal 49. God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight Psal 95. He shal iudge the round world in equitie and the peoples in his truth Psal 96. Fire shal goe before him and shal inflame his enemies round about Againe the same royal prophete Psalm 48. describeth the future and eternal state of the damned saying as sheepe creatures vnable to helpe themselues they are put in hel death shal feede vpon them Of the blessed he addeth And the iust shal rule ouer them in the morning that is in the resurrection and Psal 149. The Sainctes shal reioyse in glorie they shal be ioyful in their beddes in eternal rest The exaltations praâses of God in their throate and two edged swordes in their handes to doe reuenge in the nations punishments among the peoples To bind their kinges in fetters and their nobles in yron manicles That they may doe in them the iudgement that is written This glorie is to al his Sainctes And much greater glorie belongeth to Sainctes for this is but accidental vttered according to vulgar capacitie The essential and perfect glorie which no eye hath seene nor eare hath heard nor hart can cone iuâ consisteth in seeing God Among accidental glorious giftes the foure dowries of glorified bodies are especially prefigured Impassibilitie by the wood Setim wherof the Arke was made Exod. 25. Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Gâliath and his conuering of him self into Sauls campe and forth againe 1. Reg. 17. and 26. but a more plaine figure of Claritie was in Moyses face Exod. 34. which by his conuersation with God became more glorious then mortal eyes were able to behold glistering and shining as most splendent lâght through christal described as if his skinne had benne a clere horne aââearing and spreading beamâ like the sunnâ proceding from the beautie of his soule so thââ none of al the people could looke directly vpon him except he couered his face Thus much concerning particular pointes of faith and religion And it is no lesse euident that the vniuersal Church and Citie of God stil continued yea was more visible and conspicuous to the whole world then before First by Gods maruelous protection therof in the desert and famous victories and conquestes of the land of Chanaan And by the excellent lawes geuen to this people which al nations admired and none had the like Deut. 4. For in this fourth age besides other lavves and preceptes the spiritual and temporal States were more distinguished and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head with inferiour gouerners ech in their place and office for edification of the whole bodie For Moyses being chief ruler and conductâr of the Israelites out of Aegypt receiued and deliuered to them the written Law Exod. 20. And for obseruation and conseruation therof by Gods expresse appointment Leuit. 8. consecrated Aaron the ordinarie High priest himself remayning stil extraordinarie Superiour also aboue Aaron And after Aaron he consecrated in like maner his sonne Eleazar high priest and successour to his father Num. 20. To whom succeded others in this order 1. Paralip 6. Phinees Abisuë Bocci Ozi Zacharias otherwise 1. Reg. 1. called Heli Meraioth Amarias otherwise Achimelec whom Saul slew 1. Reg. 22. Achitob othervvise Abiathar vvho vvas deposed 3. Reg. 2. and Sadoc in vvhose time the Temple vvas founded To these vvere adioyned other Priestes also consecrated in a praescript forme Leuit. 8. and Leuites ordayned to assist in lower and distinct offices Num. 3. 4. In the first degree the Caathites whose office was to carrie the Sanctuarie and vessel therof vvrapped vp by the priestes but vvere forbid in paine of death to touch them or to see them In the second degree the Gersonites vvho carried the cortines and couers of the Tabernacle and vessel of the Altar In the third degree the Merarites vvho carried the bordes barres and pillers vvith their feete pinnes cordes and other implementes of the tabernacle euerie one according to their office and burdens Num. 4. v. vlt. But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses Num. 27. Deut. 3. 34. And after Iosue were diuers interruptions of succession with gouerners of diuers tribes and change of gouernment from Dukes to Iudges and from Iudges to Kinges For after Iosues death the people being sore afflicted by inuasions of Infidels God raised certaine special men with title of Iudges to
which now doe burne frankencense on thee and he shal burne mens bones vpon thee â And he gaue a signe in that day saying This shal be the signe that our Lord hath spoken Behold the altar shal be clouen and the ashes shal be powred out in it â And when the king had heard the word of the man of God which he cried out against the altar in Bethel he stretched forth his hand from the altar saying Take him And his hand withered which he stretched forth agaynst him neither was he able to draw it backe vnto him â The altar also was clouen and the ashes were powred out of the altar according to the signe which the man of God had told before in the word of our Lord. â And the king said to the man of God Besech the face of our Lord thy God and pray for me that my hand may be restored me And the man of God besought the face of our Lord and the kinges hand was restored to him and it became as it was before â And the king spake to the man of God Come home with me that thou mayst dyne and I wil geue the giftes â And the man of God answered the king If thou wouldest geue me the halfe part of thy house I wil not come with thee nor eate bread nor drinke water in this place â for so was it enioyned in the word of our Lord coÌmanding Thou shalt not eate bread nor drinke water nor returne by the way that thou camest â He departed therfore by an other way and returned not by the way that the came into Bethel â And a certaine prophete being old dwelt in Bethel to whom his sonnes came and told him al the workes that the man of God had done that day in Bethel and the wordes which he had spoken to the king they told their father â And their father sayd to them What way went he His sonnes she wed him the way by which the man of God was gone which came out of Iuda â And he said to his sonnes Sadle me and asse Who when they had sadled it he got vp â and went after the man of God and found him sitting vnder a rerebinth and he said to him Art thou the man of God that camest out of Iuda He answered I am he â And he sayd to him Come home with me that thou mayst eate bread â Who sayd I can not returue nor come with thee neither will eate bread nor drinke water in this place â because our Lord spake to me in the word of our Lord saying Thou shalt not eate bread and thou shalt not drinke water there nor returne by the way thou wentest â Who sayd to him I also am a prophet like to thee and an Angel hath spoken to me in the word of our Lord saying Bring him backe with thee into thy house that he may eate bread and drinke water He deceiued him â and brought him backe with him he did eate therfore bread in his house and drunke water â And when they sate at the table the word of our Lord came to the prophete that brought him backe â And he cried out to the man of God which came out of Iuda saying Thus sayth our Lord Because thou hast not beene obedient to the mouth of our Lord and hast not kept the commandment which our Lord thy God commanded thee â and hast returned and eaten bread drunke water in the place wherin he commanded thee that thou shouldest not eate bread nor drinke water thy dead bodie shal not be brought into the sepulchre of thy fathers â And when he had eaten drunke he sadled his asse for the prophet whom he brought backe â Who when he was gone a lion found him in the way and killed him and his bodie was cast forth in the way and the asse stood by him and the lion stood by the dead bodie â And behold men passing by saw the dead bodie cast in the way and the lion standing beside the bodie And they came and diuulged it in the citie wherein that old prophet dwelt â Which when that prophet heard which had brought him backe out of the way he sayd It is the man of God that was disobedient to the mouth of our Lord and our Lord hath deliuered him to the lion he hath torne him and killed him according to the word of our Lord that he spake to him â And he sayd to hie sonnes Sadle me an asse Who when they had sadled â and he was gone he found his dead bodie cast forth in the way and the asse and the lion standing by the corse the lion did not eate of the dead bodie nor hurt the asse â The prophet therfore tooke the corse of the man of God and layd it vpon the asse and returning brought it into the citie of the old prophete that they might mourne for him â And he layd his corse in his owne sepulchre and they mourned for him Alas alas my brother â And when they had mourned for him he savd to his sonnes When I shal be dead burie me in the sepulchre wherein the man of Ged is buried beside his bones lay my bones â For assuredly the word shal come to passe which he hath foretold in the word of our Lord agaynst the altar that is in Bethel and agaynst al the temples of the excelses that are in the cities of Samaria â After these wordes Ieroboam returned not from his wicked way but on the contrarie part he made of the most abiect of the people priestes of the excelses Whosoeuer would he filled his hand and he was made a priest of the excelses â And for this cause did the house of Ieroboam sinne and was ouerthrowen and destroyed from the face of the earth CHAP. XIIII Ahias the prophet forsheweth the ruine of Hieroboams famili 12. namely the death of his sonne for whom being sick the mother consulteth the prophet 20. Hieroboam dieth and his sonne Nadab reigneth 21. Some also of the people of Iuda committing idolatrie and other sinnes 25. the King of Aegypt inuadeth and sacketh Hierusalem 31. Roboam dieth and his sonne Abias reigneth AT that time Abia the sonne of Ieroboam was sicke â And Ieroboam sayd to his wife Arise and change thy habite that thou be not knowen to be the wife of Ieroboam and goe into Silo where Ahias the prophete is which spake to me that I should reigne ouer this people â Take also in thy hand ten loaues and crackneles and a vessel of honic and goe to him for he wil shew thee what shal happen to this childe â The wife of Ieroboam did as he had spoken and rising vp went into Silo and came into the house of Ahias but he could not see because his eies were dimme for age â And our Lord sayd to Ahias Behold the wife of Ieroboam cometh in to consult thee concerning her sonne that is
he did and his strength wherwith he fought and how he restored Damascus and Emath to Iuda in Israel are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel â And Ieroboam slept with his fathers the kinges of Israel and Zacharias his sonne reigned for him CHAP. XV. Azarias beginneth wel 4. afterward for offering incense on the altar 2 Paralip 26. is strooken with leprosie cast out of the temple and from conuersation weth the people his sonne Ioathan ruling the kingdom 8. Sellum killeth Zacharias king of Israel and reigneth in his place 14. After one moneth Manahem killeth Sellum reigneth also Wickedly 19. Maketh league With the Syrians 22. dieth and his sonne Phaceia reigneth 25. Phacee killeth him and reigneth 29. The Assyrians spoyle the countrie and carie away manie captiues 30. Osee killeth Phacee and reigneth 32. In the meane time Ioathan regning in Iuda is infested With enemies 38. dieth and his sonne Achaz reigneth IN the seuen and twenteth yeare of Ieroboam the king of Israel reigned Azarias the sonne of Amasias the king of Iuda â He was sixtene yeares old when he began to reigne and two and fiftie yeares he reigned in Ierusalem the name of his mother was Iechelia of Ierusalem â And he did that which was liked before our Lord according to al thinges that his father Amasias did â But the excelses he destroyed not as yet the people sacrificed and burnt incense in the excelses â And our Lord stroke the king and he was a leper vntil the day of his death and he dwelt in a free house a part but Ioathan the kinges sonne gouerned the palace and iudged the people of the land â But the rest of the wordes of Azarias and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda â And Azarias slept with his fathers and they buried him with his ancetors in the citie of Dauid and Ioathan his sonne reigned for him â In the eight and thirteth yeare of Azarias the king of Iuda reigned Zacharias the sonne of Ieroboam ouer Israel in Samaria sixe monethes â and he did that which is euil before our Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne â And Sellum the sonne of Iabes conspired against him and smote him openly killed him and reigned for him â But the rest of the wordes of Zacharias are not these writen in the Booke of the wordes of the dayes of the kinges of Israel â This is the word of our Lord which he spake to Iehu saying Thy children shal sit vnto the fourth generation vpon the throne of Israel And so it came to passe â Sellum the sone of Iabes reigned the nine and thirteth yeare of Azarias the king of Iuda and reigned one moneth in Samaria â And Manahem the sonne of Gadi went vp from Thersa and he came into Samaria and smote Sellum the sonne of Iabes in Samaria and slew him reigned for him â But the rest of the wordes of Sellum his conspiracie wherwith he wrought treason are not these thinges written in the Booke of the wordes of the dayes of the kinges of Israel â Then Manahem stroke Thapsa and al that were in it and the borders therof from Thersa for they would not open vnâo him and he slew al wemen therof that were withchilde and ripped them â In the nine and thirteth yeare of Azarias the king of Iuda reigned Manahem the sonne of Gadi ouer Israel ten yeares in Samaria â And he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne al his dayes â Phul also the king of the Assyrians came into the land and Manahem gaue to Phul a thousand ralentes of siluer that he should ayde him establish his kingdom â And Manahem put a taxe of siluer vpon Israel on them that were mightie and riche to geue the king of the Assyrians fiftie sicles of siluer euerie man and the king of the Assyrians returned and taried not in the land â But the rest of the wordes of Manahem and al that he did are not these thinges writen in the Booke of the wordes of the daies of the kinges of Israel â And Manahem slept with his fathers and Phaceia his sonne reigned for him â In the fifteth yeare of Azarias the king of Inda reigned Phaceia the sonne of Manahem ouer Israel in Samria two yeares â and he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne â And Phacee the sonne of Romelia his captaine conspired against him and stoke him in Samaria in the towre of the kinges house beside Argob and beside Arie and with him fiftie men of the children of the Galaadites and he slewe him and reigned for him â But the rest of the wordes of Phaceia al that he did are not these things written in the Booke of the wordes of the daies of the kings of Israel â In the two and fifteth yeares of Azarias the king of Iuda reigned Phacee the sonne Romelia ouer Israel in Samaria twentie yeares â And he did that which was euil before our Lord he departed not from the sinnes of Ieroboam the sonne of Nabat who made Israel to sinne â In the daies of Phacee the king of Israel came Theglath phalasar the king of Assur tooke Aion and Abel the house of Maachat and Ianoe and Cedes and Asor and Galaad and Galilee and al the land of Nepthali and transported them vnto the Assyrians â And Osee the sonne of Ela conspired and lay in wayte against Phacee the sonne of Romelia and stroke him and slew him and he reigned for him the twentith yeare of Ioatham the sonne of Ozias â But the rest of the wordes of Phacee and al that he did are not these things written in the Booke of the wordes of the dayes of the kings of Israel â In the second yeare of Phacee the sonne of Romelia the king of Israel reigned Ioatham the sonne of Ozias the king of Iuda â Fiue and twentie yeares old was he when he began to reigne and sixtene yeares he reigned in Ierusalem the name of his mother was Ierusa the daughter of Sadoc â And he did that which was liked before our Lord according to al things which Ozias his father had done did he worke â Howbeit the excelses he tooke not away as yet the people immolated and burnt incense in the excelses he built the highest gate of the house of our Lord. â But the rest of the wordes of Ioatham and al that he did are not these things written in the Booke of the words of the dayes of the kings of Iuda â In those dayes
Whom Nabuzardan the General of the armie taking brought them to the king of Babylon into Reblatha â And the king of Babylon stroke them and âlew them in Reblatha in the land of Emath and Iuda was transported out of their land â And he made Godolias the sonne of Ahicam the sonne of Saphan Gouernour ouer the people that was leift in the land of Iuda which Nabuchodonosor the king of Babylon had leift â Which when al the captaynes of the souldiars had heard they and the men that were with them to witte that the king of Babylon had appoynted Godolias there came to Godolias into Masp a ãâã the sonne of Mathanias and Iohanan the sonne of Câée and the Saraia the sonne of Thanehumeth a Netophathiâe and Iezonias the sonne of Maachathi they and their felowes â And Godolias sware to them and to their companions saying Be not afrayd to serue the Caldees tarie in the countrie and serue the king of Babylon and it shal be wel with you â But it came to passe in the seuenth moneth there came Ismahel the sonne of Nathanias the sonne of Elisama of the kinges seede and ten men with him and stroke Godolias who also died yea the Iewes also the Chaldees that were with him in Maspha â And al the people rysing vp from litle to great the captaynes of the souldiars came into Aegypt fearing the Caldees â But it came to passe in the seuen and thirteth yeare of the Transmigration of Ioachin the king of Iuda in the twelfth moneth the seuen and twenteth day of the moneth Euilmerodach the king of Babylon in the yeare that he began to reigne lifted vp the head of Ioachin the king of Iuda out of prison â And he spake vnto him courteously and he sette his throne aboue the throne of the kinges that were with him in Babylon â And he changed his garmentes which he had in the prison and he did eate bread alwayes in his sight al the dayes of his life â A certayne prouision also he appointed for him without intermission which was also geuen him of the king day by day al the daies of his life THE ARGVMENT OF PARALIPOMENON PARALIPOMENON that is A supplement of thinges ommitted called by the Hebrewes Dibre haiamim The wordes of the dayes or Chronicle is an Abridgement briefly shewing besides diuers other genealogies from the beginning of the world the faith and religion both of the progenitors and ofspiring of the Patriarch Iacob whose progenie God chose and made his peculiar people and in that nation more particularly recounting the Actes of king Dauid and other kinges of his line til they were led captiue into Babylon A booke of such and so great importance sayeth S. Hierom. as whosoeuer without it arrogateth the knowledge of Scriptures may mocke himselfe The author is vncertaine but probably it semeth to be gathered by Esdras out of other bookes and traditions for the perfecting of the old Testament and is vndoubtedly canonical Scripture In hebrew it is al one booke but being large is with the Greekes and Latines parted into two And the first booke may be diuided into three principal partes The first nine chapters conteyne diuers genealogies first by the only right line from Adam to Noe then by diuers lines of Noes progenie but most specially of Iacobs twelue sonnes In the tenth chapter the reiection and death of king Saul is repeted The other ninetene chapters are al of Dauid to wit of his election to be king and inunction his vertues his faultes also and his special actes concerning Gods seruice gouernment of the people and prouision made for building Gods Temple THE FIRST BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. The genealogie of Adam in the right line to Noe and his three sonnes Sem Cham and Iaphet 5. The generations of Iaphet 8. of Cham 17. and of Sem. 24. The right line of Sem to Abraham 26. Abrahams generations by the line of Ismael 32. by the sonnes of Cetura 34. and by the line of Isaac and his sonne Esau 43. with their kinges 51. and dukes ADAM Seth Enos â Cainan Malaleel lared â Henoch Mathusale Lamech â Noe Sem Cham and Iapheth â The sonnes of Iapheth Gomer and Magog Madai and Iauan Thubal Mosoch Thrias â Moreouer the sonnes of Gomer Ascenez and Riphath and Thogorma â And the sonnes of Iauan Elisa and Tharsis Cethim and Dodanim â The sonnes of Cham Chus and Mesraim and Phut Chanaan â And the sonnes of Chus Saba and Heuila Sabatha Regma and Sabathaca Moreouer the sonnes of Regma Saba and Dadan â And Chus begat Nemrod this begane to be mightie in the earth â But Mesraim begat Ludim and Anamim and Laabim Nephtuim â Phetrusim also and Casluim from whom came Philisthijm Caphthorim â But Chanaan begat Sidon his first-borne the Hetheite also â and the Iebuseite and the Amorrheite the Gergeseite â the Heueite and the Araceite and the Sineite â The Aradium also and the Samareite and the Hamatheite â The sonnes of Sem Aelam and Assur and Arphaxad Lud and Aram and Hus and Hul and Gether and Mosoch â And Arphaxad begat Sale who also begat Heber â Moreouer to Heber were borne two sonnes the name of one was Phaleg because in his daies the earth was diuided and the name of his brother Iectan â And Iectan begat Elmodad and Saleph Asarmoth and Iare â Adoram also and Vsal and Decla â Hebal also and Abimael and Saba moreouer â also Ophir and Heuila and Iobab Al these are the sonnes of Iactan â Sem Arphaxad Sale â Heber Phaleg Ragau â Serug Nachor Thare â Abram this is Abraham â And the sonnes of Abraham Isaac Ismael â And these are the generations of them The firstbegoten of Ismael Nabaioth and Cedar and Adbeel and Mabsam â and Masma and Duma Massa Hadad and Thema â Ietur Naphis Cedma. these are the sonnes of Ismahel â And the sonnes of Cetura Abrahams concubine which she bare Zamran Iecsan Madan Madian Iesboc and Sue Moreouer the sonnes of Iecsan Saba and Dadan And the sonnes of Dadan Assurim and Latussim and Laomim â And the sonnes of Madian Epha and Epher and Henoch and Abida and Eldaa Al these the sonnes of Cetura â And Abraham begat Isaac whose sonnes were Esau Israel â The sonnes of Esau Eliphaz Rahuel Iehus Ihelom and Core â The sonnes of Eliphaz Theman Omar Sephi Gathan Cenez Thamna Amalec â The sonnes of Rahuel Nahath Zara Samma Meza â The sonnes of Seir Lotan Sobal Sebeon Ana Dison Eser Disan â The sonnes of Lotan Hori Homam And the sister of Lotan was Thamna â The sonnes of Sobal Alian and Manahath and Ebal Sephi Onam The sonnes of Sebeon Ais Ana. The sonnes of Ana Dison â The sonnes of Dison Hamram and Eseban and Iethran and Charan â The sonnes of Eser Balaan
faithfully and with a perfect hart â Euerie cause that shal come to you of your brethren that dwel in their cities betwen kinred and kinred whersoeuer there is question of the law of the commandement of ceremonies of iustifications shew it them that they sinne not agaynst our Lord and lest there come wrath vpon you and your brethren so doing therfore you shal not sinne â And Amarias the priest and your Bishop shal be chiefe in these thinges which pertayn to God moreouer Zabadias the sonne of Ismahel who is the prince in the house of Iuda shal be ouer those workes which pertayne to the kinges office and you haue maisters the Leuites before you take courage and doe diligently and our Lord wil be with the good CHAP. XX. The Ammonites Moabites and Syrians ioynning forces agaynst Iosaphat 3. he seeketh Gods helpe by publique prayer and fasting 14. A Prophet fortelleth that God wil fight for them 20. so they singing praises to God the enemies kil ech other 24. Iosaphat with his men gather verie great spoiles 30. reigneth in peace 35. but his nauie perisheth for his societee with wicked Ochozias AFTER these thinges were the children of Moab gathered together and the children of Ammon and with them of the Ammonites to fight agaynst Iosaphat â And there came messengers and told Iosaphat saying There cometh agaynst thee a great multitude from those places which are beyond the sea and out of Syria and behold they stay in Asasonthamar which is Engaddi â And Iosaphar being frighted with feare he tooke him wholy to besech ouâ Lord and he proclamed a fast to al Iuda â And Iudas was gathered together to pray to our Lord yea and al came out of their cities to besech him â And when Iosaphat stood in the middes of the assemblie of Iuda and Ierusalem in the house of our Lord before the new court â he sayd Lord God of our fathers thou art God in heauen and rulest ouer al the kingdomes of Nations in thy hand is strength and might neither can anie man resist thee â Didst not thou our God kil al the inhabitantes of this land before thy people Israel and gauest it to the seed of Abraham thy frend for euer â And they dwelt in it built in it a Sanctuarie to thy name saying â If euils fal vpon vs the sword of iudgement pestilence famine we wil stand before this house in thy sight wherein thy name is inuocated we wil crie to thee in our tribulations and thou shalt heare and saue vs. â Now therfore behold the children of Ammon and mount Seir by whom thou didst not grant Israel to passe when they came out of Aegypt but they declined from them slew them not â doe the contrarie and endeuoure to cast vs out of the possession which thou hast deliuired to vs. â Our God wilt not thou therfore iudge them In vs in deed there is not so great strength that we can resist this multitude which cometh violently vpon vs. But whereas we are ignorant what we ought to doe this onlie we haue leaft that we direct our eies to thee â And al Iuda stood before our Lord with their litle ones and wiues and their children â And there was Iahaziel the sonne of Zacharias the sonne of Banaias the sonne of Iehiel the sonne of Mathanias a Leuite of the children of Asaph vpon whom the spirit of our Lord came in the middes of the multitude â and he sayd Attend ye al Iuda and you that dwel in Ierusalem and thou king Iosaphat thus sayth our Lord to you Feare not neither dread ye this multitude for it is not your battel but Gods â To morrow you shal goe downe agaynst them for they wil come vp by the steepe named Sis and you shal find them in the vtmost part of the torrent which is agaynst the wildernesse of Ieruel â It shal not be you that shal fight but onlie stand confidently and you shal see the helpe of our Lord ouer you ô Iuda and Ierusalem feare not neither dreade ye to morrow you shal goe out agaynst them and our Lord wil be with you â Iosaphat therfore and Iuda and al the inhabitantes of Ierusalem fel flat on the earth before our Lord and adored him â Moreouer the Leuites of the children of Caath and of the children of Core praysed our Lord the God of Israel with a lowd voice on high â And when they had risen earely in the morning they went forth by the desert of Thecua and they being gone forth Iosaphat standing in the middes of them sayd Heare me ye men of Iuda and al the inhabiters of Ierusalem beleue in the Lord your God and you shal be secure beleue his prophetes and al thinges shal fal out prosperous â He gaue counsel also to the people and appoynted the singing men of our Lord that they should prayse him in their companies and should goe before the host and with agreable voice should say Confesse to our Lord because his mercie is foreuer â And when they began to sing prayses our Lord turned their embushementes vpon themselues to witte of the children of Ammon and of Moab and of mount Seir who were gone forth to fight agaynst Iuda and were striken â For the children of Ammon and of Moab rose together agaynst the inhabitantes of mount Seir to kil and destroy them and when they had in worke atcheued this being turned also agaynst themselues they fel wounded one of an other â Moreouer Iuda when they were come to the watch place that looketh to the desert saw a far of al the countrie abrode ful of dead bodies and that none remayned aliue that could escape death â Iosaphat therfore came and al the people with him to take away the spoiles of the dead and they found among the dead bodies diuerse stuffe garments also and most pretious vessels and they spoiled it soe that they could not carie al thinges nor in three dayes take a Way the spoiles for the greatnesse of the praye â And in the fourth day they were assembled in the Vale of blessing for because there they had blessed our Lord they called that place the Vale of blessing vntil this present day â And euerie man of Iuda returned and the inhabitantes of Ierusalem and Iosaphat before them into Ierusalem with great ioy because our Lord had geuen them ioy of their enemies â And they entered into Ierusalem with psalteries and harpes and trumpettes into the house of our Lord. â And the dread of our Lord fel vpon al the kingdomes of the landes when they heard that our Lord had fought agaynst the enemies of Israel â And the kidgdom of Iosaphat was quiet and God gaue him peace round about â Iosaphat therfore reigned ouer Iuda and he was fiue and thirtie yeares old when he begane to reigne and he reigned fiue and twentie yeares in Ierusalem and the name of
the Temple but commanded first to draw her forth 4. Reg. 11. 2. Par. 23. And as peculiar places so special Psalmes and Hymnes were appointed for diuers purposes and occasions 2. Par. 20. The ministerie of Angeles was very vsual in this time One was sent to comforte and direct Elias the prophet in his afflictions 3. Reg. 19. 4. Reg. 1. An Angel stroke the Assyrians whole campe 4. Reg. 19. 2. Par. 32. Also the Intercession of Angels is so euident Tobiae 12. Raphael offering Tobias prayer to God that Protestants haue no other refuge to auoide this point of faith but by denying the Booke to be Canonical Scripture Honour of other Sainctes and their Intercession is proued a Maiori For so much as honour was religiously exhibited to spiritual power and excellencie in men yet liuing in this world So a Noble man adored Elias the Prophet being farre greater then he is ciuil and worldlie respectes 3. Reg. 18. Eliseus also was adored by his disciples not for anie worldlie authoritie or eminence but for his spiritual power and superioritie amongst them 4. Reg. 2. Likewise al Prophetes and Priestes were religiously honored for their holie and spiritual functions 3. Reg. 13. Much more Sainctes are rightly honored being immortal and in eternal glorie It appeareth also that Elias seuen yeares after that he was translated from humane conuersation when Eliseus was chiefe Prophet 4. Reg. 3. which was in or before the eightenth yeare of Iosaphat who reigned fiue and twentie 3. Reg. 22. had care of Ioram and his kingdom admonishing him by letters of Gods wrath against him and his people for their sinnes 2. Par. 21. And the scripture saieth often that God spared and protected Ierusalem and the kingdom of Iuda for Dauids sake 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Isa 37. we haue also example of Sainctes Reliques in the cloke of Elias 4. Reg. 2. in Eliseus bones 4. Reg. 13. and in an other Prophetes bodie buried in Bethel VVhich Iosias would not suffer to be touched 4. Reg. 23. Images were conserued in the Temple 3. Reg. 7. as before in the Tabernacle when idolartie was most destroyed 3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brasen serpeÌt for which Ezechias destroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple VVhich none but Infideles sought to destroy And Osee the Prophet ch 3. bewayleth the want of Theraphim or Images amongst other sacred thinges Sacrifice Altar and Ephod VVherby the ancient Rabbins proue very wel that Images of Angels and the same of other Sainctes are not contrarie to the Decalogue but the images of Idoles Good workes were rewarded and bad punished 3. Reg. 9. and the whole historie of this age testifieth the same VVhere by the way may be obserued that some inst men fel from their iustice as Salomon 1. Par. 28. 3. Reg. 11. Ioas 4. Reg. 12. 2. Par. 24. Ozias 2. Paral. 26. Others from wickednes returned to pietie as Manasses 4. Reg. 23. 2. Par. 33. the multitude of the people very often much folowing the disposition of their kinges Special State of life not commanded by the law was voluntarily professed and obserued by some Prophetes and their disciples called the children of Prophetes Keping particular Rules and wearing distinct habite 4. Reg. 1. 2. 4. The orders of Nazarites and Rechabites instituted before continued stil Amos. 2. Ierem. 35. stil which were very examplar figures of Religious State and Orders in the new Testament and perpetual chastitie of clergie men embraced by such as folow Euangelical counsailes proposed and not commanded by our Sauiour To which S. Paul likewise exhorteth though there be no precept therof to anie before they bind themselues Exequies for the dead were continually kept as the sacred historie witnesseth recording where and with what solennitie the kinges were buried which would be ouerlong nedeles to recite the like is also writen of some Prophetes 3. Reg. 13. 4. Reg. 23. Holie Tobias by example and fatherlie admonition exhorted his sonne to do workes of mercie not only to the liuing but also to the dead Put thy bread and thy wine vpon the sepulture of the iust c. 4. Isaias ch 57. as the Iewes both vnderstood and practised prayed that peace be geuen to the iust in his couch or resting place after his death Of the general Resurrection Elias translation is a figure who yet liuing sheweth that God can and wil restore al men to life againe in their bodies after death as he conserueth him and Enoch in their mortal bodies without corruption Ezechiel also prophecieth of the Resurrection of the dead applying it mystically to spiritual resurrection and restauration of Israel to former state ch 37. Of the last Iudgment and eternal glorie to the good and euerlasting paine to the wicked Salomon agreably to the doctrin of other Prophetes discourseth in his booke of Ecclesiastes namely ch 3. 11. and in the last concludeth thus Let vs al together heare the end of speaking Feare God and obserue his commandmentes for this is euerie man or to this end man is created and God wil bring into Iudgement al thinges that are done for euerie errour or obscure thing whether it be good or euil Neither were these and other pointes of Faith and Religion interrupted but stil beleued and professed in the Church alwaies visible and incontaminate notwithstanding some boughes anâ branches became vnstructsul and rotten others brake of and were separated from this vine For when Salomon falling to luxurie multiplying manie wiues and concubines was by them seduced and brought to spiritual fornication and idolatrie making altars offering sacrifices to Idoles the Priestes Prophetes and people generally perseuered in Gods law seruice 3. Reg. 11. After whose death Ieroboam his seruant of the tribe of Ephraim possessing Tenne Tribes called the kingdom of Israel to maintaine his new state fearing that if the people resorted to Ierusalem for religions sake they would depart from him and returne to the right heyres of Dauid and Salomon made an egregious Schisme setting vp two golden calues in Bethel and Dan. 3. Reg. 12. made temples altares and priestes to sârue them al opposite to Gods ordinance But not only the other Two Tribes called the kingdom of Iuda but also the greatest part of Israel especially Priestes Leuites and deuoutest people repayred stil to Ierusalem not yelding to that schisme and idolairie 2. Par. 11. Moreouer God raised vp and sent special Prophetes to confirme the weake and recal the seduced For Ieroboam had no sowner sette vp his new altar in Bethel and begunne to offer incense vpon it but a Prophet came out of Iuda in the word of our Lord and cried against that altar foretelling that wheras for that present they burnt frankineânse vpon it the time should come when the
and watch â And Iudith stood before the bed praying with teares and with mouing of her lippes in silence â saying Confirme me o Lord God of Israel and in this houre haue respect to the workes of my handes that as thou hast promised thou mayst aduance Ierusalem thy citie and I may bring to passe that which I beleuing that it may be done by thee haue purposed â And when she had sayd these thinges she went to the piller that was at his beds head and his sword that hong tyed on it she loosed â And when she had drawen it out she tooke him by the heare of his head and sayd Confirme me ô Lord God in this houre â and she stroke twise vpon his necke and cut of his head and tooke his canopie from the pillers and rolled aside his bodie a truncke â And after a while she went out and deliuered the head of Holofernes to her mayde and bad her put it into her wallet â And they two went forth according to their custome as it were to prayer and they passed the campe and compassing the valley they came to the gate of the citie â And Iudith a far of said to the keepers of the walles Open the gates because God is with vs which hath wrought power in Israel â And it came to passe when the men had heard her voyce they called the ancientes of the citie â And they ran al to meete her from the least to the greatest because they hoped not that now she would come â And they lighting lightes gathered round about her euerie one and she going vp into a higher place commanded silence to be made And when al had held their peace â Iudith said Prayse yee the Lord our God who hath not forsaken them that hope in him â and in me his handmayde he hath sulfilled his mercie which he promised to the house of Israel and he hath killed by my hand the enemie of his people this night â And bringing forth the head of Holofernes out of the wallet she shewed it them saying Loe the head of Holofernes the general of the armie of the Assyrians and behold his canopie wherein he lay in his drunkennes where the Lord our God stroke him by the hand of a woman â But the same our Lord liueth that his Angel hath kept me both going hence and abyding there and from thence returning hither and our Lord hath not suffered me his handmayde to be defyled but without pollution of sinne he hath called me backe to you reioysing in this victorie in my escape and in your deliuerie â Confesse ye al to him because he is good because his mercie is for euer â And they al adoring our Lord said to her Our Lord hath blessed thee in his power because by thee he hath brought our enemies to nothing â Moreouer Ozias the prince of the people of Israel said to her Blessed art thou daughter of our Lord the high God aboue al wemen vpon the earth â Blessed be our Lord which made heauen and earth which hath directed thee vnto the woundes of the head of the prince of our enemies â Because this day he hath so magnified thy name that they prayse shal not depart out of the mouth of men which shal be mindeful of the power of our Lord for euer for that thou hast thy life for the distresses and tribulation of thy kinred but hast holpen the ruine before the presence of our God â And al the people sayd So be it so be it â Moreouer Achior being called came and Iudith said to him The God of Israel to whom thou gauest testimonie that he reuengeth him self of his enemies he hath cut of the head of al the vnfaithful this night by my hand â And that thou mayst proue that it is so loe the head of Holofernes who in the contempt of his pride contemned the God of Israel and threatened thee death saying When the people of Israel shal be taken I wil command thy sides to be pearsed with a sword â But Achior seing the head of Holofernes being in anguish for feare fel on his face vpon the earth and his soule was sore trubled â But after taking spirit agayne he was refreshed fel downe at her feete and adored her and sayd â Blessed art thou of thy God in euerie tabernacle of Iacob because in euerie nation which shal heare thy name the God of Israel shal be magnified in thee CHAP. XIIII Holofernes head is hanged on the wall 6. Achior is circumcised 7. The Israeelites assault the Assyrians 8. who going to awake their General 14. finde him slaine 17 and are al confounded with feare AND Iudith said to al the people Heare me brethren hang ye this head vpon our walles â and it shal be when the sunne shal rise let euerie man take his armour and yssue ye forth with violence not that you goe downe beneath but as it were inuading violently â Then the watchmen must of necessitie runne to rayse vp their prince to battel â And when the captaynces of them shal runne to the tabernacle of Holofernes and shal finde him headles rowled in bloud feare wil fal vpon them â And when you shal know that they flee goe after them securely because our Lord wil destroy them vnder your feete â Then Achior seeing the power that God of Israel wrought forsaking the rite of gentilitie beleued God and circuncided the flesh of his prepuce and was ioyned to the people of Israel and al the succession of his kinred vntil this present day â And immediatly as day brake they hong the head of Holofernes vpon the walles and euerie man tooke his armour and they went forth with great noyse and shouting â Which the watchmen seing ranne to the tabernacle of Holofernes â Moreouer they that were in the tabernacle coming and before the dore of the tabernacle making a noyse to rayse him they endeuored by art to disquiet him that Holofernes might awake not by them raysing him but by them making a noyse â For no man durst by knocking or entring to open the chamber of the chiefe of the Assyrians â But when his dukes and tribunes were come and al the chiefe of the armie of the king of the Assyrians they said to the chamberlayns â Goe in and awake him becaufe the mice yssuing out of their holes haue presumed to prouoke vs to battel â Then Vagao entring into his chamber stoode before the cortine and made a clapping with his handes for he thought that he slept with Iudith â But when with the sense of his eares he percieued no motion of person lying he came neere to the cortine and lifting it vp and seing the bodie without the head of Holofernes weltred in his bloud lye vpon the ground cried out in a lowd voyce with weeping and rent his garmentes â And going into the tabernacle of Iudith he found her not and he lept
forth to the people â and sayd One Hebrewe woman hath made confusion in the house of king Nabuchodonosor for behold Holofernes lyeth vpon the ground and his head is not vpon him â Which when the princes of the power of the Assyrians had heard they al rent their garmentes and intollerable feare and dread fel vpon them and theit mindes were trubled excedingly â And there was made an incomparable crie in the middes of their campe CHAP. XV. The Assyrians flee for feare 3. the Hebrewes pursue them 7. and are enriched by the spoyles 9. The high priest with others come from Ierusalem and prayse Iudith 14. The goodes of Holofernes are genen so her AND when al the armie heard that Holofernes was beheaded courage and counsel fel from them and being shaken with trembling onlie and feare they helpe them selues by flight â so that none spake with his neighbour but hanging the head al thinges leaft behind they made hast to escape the Hebrewes whom they heard to come armed vpon them fleing by the waies of the fieldes and the pathes of the hilles â The children of Israel therfore seing them fleing folowed them And they went downe sounding with trumpettes and shouting after them â And because the Assyrians were not vnited together they went headlong into flight but the children of Israel pursewing in one companie discomfited al that they could find â Ozias therfore sent messengers through al the cities and countries of Israel â Euerie countrie therfore and euerie citie sent chosen youth armed after them and they pursewed them in the edge of the sword vntil they came to the extremetie of their borders â And the rest that were in Bethulia entered into the campe of the Assyrians and tooke away the praye which the Assyrians fleing had leaft and were loden excedingly â But they that were returned conquerers to Bethulia tooke away with them al thinges that were theirs so that there was no number in cattel and beastes and al their moueables that from the leaft vnto the greatest al were made rich of their prayes â And Ioachim the high Priest came from Ierusalem into Bethulia with al his ancientes to see Iudith â Who when she was come out to him they al blessed her with one voyce saying Thou art the glorie of Ierusalem thou the ioy of Israel thou the honour of our people â because thou hast done manfully and thy hart was strengthened for that thou hast loued chastirie and after thy husband not knowne any other therfore also the hand of our Lord hath strengthened thee and therfore shalt thou be blessed for euer â And al the people sayd So be it so be it â And for thirtie daies scarse were the spoyles of the Assyrians gathered of the people of Israel â Moreouer al thinges that were proued to be the peculiar goodes of Holofernes they gaue to Iudith in gold and siluer and garmentes and pretious stones and al stuffe and al the thinges were deliuered her of the people â And al the people reioysed with wemen and virgins and yongmen on instrumentes and harpes CHAP. XVI Iudith singeth a canticle of thanks geuing to our Lord. 22. The people goe to Ierusalem and offer sacrifices 25. She in great honour liueth a widow til her death in good old age 30. the people haue long peace and a feaâââual day is instituted in perpetual memorie of her fact THEN sang Iudith this song to our Lord saying â Beginne ye to our Lord in timbrels sing ye to our Lord in cymbals tune to him a new psalme reioyse and inuocate his name â Our Lord confoundeth battels Lord is his name â Who hath set his campe in the middes of his people that he might deliuer vs from the hand of al our enemies â Assur came out of the mountaynes from the North in the multitude of his strength whose multitude stopped vp the torrentes and their horses couered the valles â He said that he would set my borders on fyre and kil my yongmen with the sword to geue my infantes into praye and virgins into captiuitie â But our Lord omnipotent hath hurt him and hath deliuered him into the hands of a woman and hath pearsed him â For not by yongmen is their mightie one fallen neither haue the sonnes of Titan strooken him neither did the high giantes set them selues vpon him but Iudith the daughter of Merari in the beautie of her face dissolued him â For she put from her the garmentes of widowhood and put on her the garmentes of ioy in the reioysing of the children of Israel â She anoynted her face with oyntment and tyed together her lockes with a crowne she tooke a new stole to deceiue him â Her sandals rauished his eies her beautie made his soule captiue she with a sword cut of his head â The Persians did quake at her constancie and the Medes at her boldnesse â Then did the campe of the Assyrians howle when my humble ones appeared withering in thirst â The sonnes of yongwemen haue pearsed them and they haue killed them as boyes fleing away they haue perished in battel before the face of the Lord my God â Let vs sing an hymne to our Lord let vs sing a new hymne to our God â Adonai ô Lord great art thou and noble in thy power and whom no man can ouercome â Let euerie creature of thyne serue thee because thou saydst and they were made thou didst send thy spirit and they were created and there is none that can resist thy voyce â The mountaynes with the waters shal be moued with the foundations the rockes shal melt as waxe before thy face â But they that feare thee shal be great with thee in al thinges â Wo be to the nation that ryseth vp vpon my kinred for our Lord omnipotent wil be reuenged on them in the day of iudgement he wil visite them â For he wil geue fyre and wormes into their flesh that they may be burnt and may feele for euer â And it came to passe after these thinges al the people after the victorie came into Ierusalem to adore our Lord and forthwith as they were purified they al offered holocaustes and vowes and their promises â Moreouer Iudith offered for an anathema of obliuion al the instrumentes of warre of Holofernes which the people gaue her and the canopie that her self had taken away out of his chamber â And the people was pleasant according to the face of sainctes and for three monethes the ioy of this victorie was celebrated with Iudith â And after those daies euerie man returned into his house and Iudith was made great in Bethulia and she was more glorious to al the land of Israel â There was also chastitie ioyned to her vertue so that she knew not man al the daies of her life â after that Manasses her husband was dead â And on festiual daies she came forth with great glorie â
be accomplished one that excelled the rest in wisedom and fidelitie and was second after the king Aman by name â told me that there was a people dispersed through the whole world which vsed new lawes and doing against the customes of al Nations contemned the coÌmandmentes of kings and brake the concord of al nations by their dissention â Which when we had learned seing one nation rebellious against al kind of men to vse peruerse lawes and to goe against our commandmentes and to disturbe the peace and concord of the prouinces subiect to vs â we haue commanded that whomsoeuer Aman shal shew who is chiefe ouer al the prouinces and second after the king and whom we honour in steed of a father they with their wiues and children be destroyed of their enemies and that none haue pitie on them the fourtenth day of the twelfth moneth Adar of this present yeare â that the wicked men going downe to hel in one day may restore the peace to our empire which they had disturbed Hitherto the copie of the letter That which foloweth I found written after that place where it is read And Mardocheus going forth did al thinges that Esther had commanded him yet it is neither in the Hebrew nor extant with any of the interpreters â But Mardocheus besought our Lord mindeful of al his workes â and said Lord Lord king omnipotent for in thy dominion are al thinges set and there is none that can resist thy wil if thou determine to saue Israel â Thou madst heauen and earth and whatsoeuer is conteyned in the compasse of heauen â Thou art Lord of al neither is there that can resist thy maiestie â Thou vnderstandest al things and knowest that I haue not done this for pride and contumelie and any desire of glorie that I adored not the proud Aman â for gladly would I be readie for the saluation of Israel to kisse euen the steppes of his feete â but I feared lest I should transferre the honour of my God to a man and lest I should adore any except my God â And now ô Lord king the God of Abraham haue mercie vpon thy poople because our enemies wil destroy vs and extinguish thyne inheritance â Despise not thy portion which thou hast redemed to thyself out of Aegypt â Heare my prayer and be propitious to thy lot and corde and turne our mourning into ioy that liuing we may prayse thy name ô Lord and doe not shut the mouthes of them that sing to thee â Al Israel also with like mind and supplication cried to our Lord because certayne death did hang ouer them CHAP. XIIII Esther prayeth in humilitie of spirite that God wil deliuer the people from the crueltie of Aman. ESTHER also the queene fled to our Lord fearing the peril that was at hand â And when she had laid of her royal garmentes she tooke clothes meete for weeping and mourning and for diuers oyntmentes filled her head with ashes and dung and her bodie she humbled with fastes and al the places in which before she was accustomed to reioyse she filled with tearing of her heares â And she besought our Lord the God of Israel saying My Lord which onlie art our king helpe me solitarie woman and which haue no other helper beside thee â My peril is in my handes â I haue heard of my father that thou Lord didst take Israel out from al Gentiles and our fathers out of al their predecessours before that thou mightst possesse an euerlasting inheritance and thou hast done to them as thou hast spoken â We haue sinned in thy sight and therfore thou hast deliuered vs into the handes of our enemies â for we haue worshiped their goddes Thou art iust ô Lord. â And now it suffiseth them not that they oppresse vs with most hard seruitude but imputing the force of their handes to the might of their idols â they wil change thy promisses and destroy thine inheritance and shut the mouthes of them that prayse thee and extinguish the glorie of thy temple and altar â that they may open the mouthes of Gentiles and prayse the strength of idols and magnifie a carnal king for euer â Deliuer not ô Lord thy scepter to them that are not lest they laugh at our ruine but turne their counsel vpon them and destroy him that hath begune to do cruelly against vs. â Remember ô Lord and shew thy self to vs in the time of our tribulation and geue me confidence Lord king of goddes and of al power â geue me speach wel framed in my mouth in the presence of the lion and turne his hart into the hatred of our enemie that both him self may perish and the rest that consent vnto him â But deliuer vs in thy hand and helpe me hauing no other helpe but thee ô Lord which hast the knowlege of al things â and knowest that I hate the glorie of the wicked and detest the bed of the vncircumcised and of euerie stranger â Thou knowest my necessitie that I abhorre the signe of my pride and glorie which is vpon my head in the daies of my ostentation and detest it as the cloth of a woman in her monthlie floores and weare it not in the daies of my silence â and that I haue not eaten at Amans table neither the kings banket hath pleased me and that I haue not drunke the wine of libamentes â and that thy handmayde did neuer reioyse since I was transported hither vnto this day but in thee ô Lord the God of Abraham â O God strong aboue al heare the voyce of them that haue no other hope and deliuer vs from the hand of the wicked and deliuer me from my feare CHAP. XV. Mardocheus causeth Esther to goe to the king and intreate for the people 10. She is terrified by this countenance but God turneth his hart and he calleth her curteously to him This also I found added in the common edition AND he commanded her no doubt but Mardocheus commanded Esther that she should goe vnto the king and make petition for her people and for her countrie â Remember quoth he the daies of thy humilitie how thou wast brought vp in my hand because Aman the second after the king hath spoken against vs vnto death â and doe thou inuocate our Lord and speake to the king for vs deliuer vs from death Moreouer this also which foloweth I found in the common Greke â And in the third day she layd away the garmentes which she ware was clothed in her glorie â And when she glistered in royal apparel and had inuocated God the ruler and sauiour of al she tooke two wayting maydes â and vpon the one in deede she leaned as it were for dilicatnes and verie much tendernes not able to beare vp her bodie â but the other of the maydes folowed her ladie bearing vp her garmentes trayling on the ground â
and girdeth their reines with a corde â He leadeth away Priestes without glorie and supplanteth the great men â Changing the lippe of the true and taking away the doctrine of the ancientes â He powreth out contempt vpon princes releeuing them that had bene oppressed â Who reueleth profound things out of darkenesse and bringeth forth the shadow of death into light â Who multiplieth nations and destroyeth them and restoreth the destroyed whole agayne â Who changeth the hart of the princes of the people of the earth and deceiueth them that they may goe in vayne where is no passage â They shal grope as in the darke and not in the light and he shal make them goe amis as druncken men CHAP. XIII Of their owne wordes Iob confuteth his aduersaries that they haue spoken that which they know not 13. defendeth his owne innocencie 22. desiring of God if he be afflicted for secrete sinnes that he may know them BEHOLD mine eie hath seene al these thinges and mine eare hath heard I haue vnderstood euerie thing â According to your knowledge I also do know neither am I inferiour to you â But yet I wil speake to the Omnipotent and I couet to dispute with God â First shewing you to be forgers of lying and mainteyners of peruerse opinions â And would God ye would hold your peace that you might be thought to be wise men â Heare ye therfore my correptions and attend the iudgement of my lippes â Hath God neede of your lye that for him you speake guiles â Doe you take his person and doe you endeuour to iudge for God â Or shal it please him from whom nothing can be concealed or shal he be deceiued as a man with your fraudulent dealings â He shal reproue you because in secrete you take his person â Forth with as he shal moue himself he shal truble you and his terrour shal come violently vpon you â Your memorie shal be compared to ashes and your neckes shal be brought into clay â Hold your peace a litle while that I may speake what soeuer my minde shal prompt me â Why doe I teare my flesh with my teeth carie my soule in my handes â Although he shal kil me I wil trust in him but yet I wil reproue my waies in his sight â And he shal be my sauiour for no hypocrite shal come in his sight â Heare ye my word and receiue the obscure sayings with your eares â If I shal be iudged I know that I shal be found iust â What is he that wil be iudged with me let him come why am I consumed holding my peace â Two things only do not to me and then shal I not be hid from thy face â Make thy hand far from me and let not thy feare terrifie me â Cal me and I wil answer thee or els I wil speake and doe thou answer me â How great iniquites and sinnes I haue my wicked deedes and my offences shewe thou me â Why hidest thou thy face and thinkest me thine enemy â Against the leafe that is violently taken with the wind thou shewest thy might and persecutest drie stuble â For thou writest bitternes against me and wilt consume me with the sinnes of my youth â Thou hast put my feete in the stockes and hast obserued al my pathes and hast considered the steppes of my feete â Who as rottenes am to be consumed and as a garment that is eaten of the moth CHAP. XIIII Againe Iob describeth the miseries of mans life 3. Neuertheles Gods great prouidence towards him 7. professeth his beleefe of the Resurrection MAN borne of woman liuing a short time is replenished with many mseiries â Who as a flowre cometh forth and is destroyed fleeth as a shadow neuer abideth in the same state â And doest thou counte it a worthy thing to open thine eies vpon such an one and to bring him with thee into iudgement â Who can make cleane him that is conceiued of vncleane seede is it not thou which onlie art â The daies of man are short the number of his monethes is with thee thou hast appointed his limittes which can not be passed â Depart a litle from him that he may rest vntil his day wished for come euen as the hyred man â A tree hath hope if it be cut it waxeth greene agâiâe and the boughes thereof spring â If his roote be old in the earth and the truncke therof be dead in the dust â At the sent of water it shal spring and bring forth leaues as when it was first planted â But when man shal be dead and naked and consumed where is he I pray â As if the waters should deparr out of the sea and a riuer made emptie should be dried vp â So man when he is a sleepe shal not rise agayne til heauen perish he shal not awake nor rise vp out of his sleepe â Who wil grant me this that in hel thou protect me and hide me til thy furie passe and appoynt me a time wherin thou wilt remember me â Shal man that is dead thinkest thou liue agayne al the daies in which I am now in warfare I expect vntil my change do come â Thou shalt cal me and I shal answer thee to the worke of thy handes thou shalt reach thy right hand â Thou in dede hast numbred my steppes but thou wilt spare my sinnes â Thou hast sealed my offences as it were in a bag but hast cured mine iniquitie â A mountaine falling slideth downe and a rock is remoued out of his place â Waters make stones holow and with inundation the earth by litle and litle is consumed and men therfore thou shalt destroy in like maner â Thou hast strengthened him a litle that he might passe away foreuer thou shalt chaÌge his face and shalt send him forth â Whether his children shal be noble or vnnoble he shal not vnderstand â But yet his flesh whiles he shal liue shal haue sorow his soule shal mourne vpon himself CHAP XV. Eliphaz againe chargeth Iob to haue spoken presumptuously blasphemously 14. auoucheth that no man is innocent nor iust 20. describing the malediction of impious and hypochrites BVT Eliphaz the Themanite answering sayd â Wil a wise man answer as it were speaking into the wind and fil his stomacke with burning â Thou reprouest him in wordes that is not equal to thee and speakest that which is not expedient for thee â As much as is in thee thou hast euacuated feare and hast taken away prayers before God â For thine iniquitie hath taught thy mouth and thou doest imitate the tongue of blasphemers â Thine owne mouth shal condemne thee and not I and thy lippes shal answer thee â Wast thou the first man borne and formed before the litle hilles â Hast thou heard Gods counsel and shal his wisedome be inferiour to thee â What doest
these things are sayd in part of his waies and where as we haue heard scarce a litle droppe of his word who shal be able to behold the thunder of his greatnes CHAP. XXVII More and more âob confirmeth his innocencie auouching that God not presently iudging 11. wil in time condemne the wicked IOB also added taking his parable and sayd â God liueth who hath taken away my iudgement and the Omnipotent which hath brought my soule to bitternesse â That as long as breath remaineth in me and the spirit of God in my nosthrels â My lippes shal not speake iniquitie neither shal my tongue meditate lying â God forbid that I should iudge you to be iust til I faile I wil not departe from mine innocencie â My iustification which I haue begune to hold I wil not forsake for my hart doth not reprehend me in al my life â Let mine enemie be as the impions and mine aduersarie as the wicked one â For what is the hypocrites hope if couetousely he take by violence and God deliuer not his soule â Wil God heare his crie when distresse shal come vpon him â Or can he be delighted in the Omnipotent and inuocate God at al time â I wil teach you by the hand of God what the Omnipotent hath neither wil I hide it â Loe you doe al knowe and why speake you vaine thinges without cause â This is the portion of an impions man with God and inheritance of the violent which they shal receiue of the Omnipotent â If his children be multiplied they shal be in the sword nephewes shal not be filled with bread â They that shal be leaft of him shal be buried in death and his widowes shal not weepe â If he shal heape together siluer as earth and as clay shal prepare garmentes â He shal prepare in deede but the iust man shal be clothed with them and the innocent shal diuide the siluer â He hath built his house as a moth and as a keeper hath he made a bowre â The rich man when he shal sleepe shal take away nothing with him he shal oppen his eies finde nothing â Pouertie as water shal apprehend him in the night a tempest shal oppresse him â The burning wind shal take him vp and cary him away and as a whirle winde shal pul him violently out of his place â And he shal cast vpon him and shal not spare out of his hand fleing he shal flee â He shal claspe his handes vpon him and shal hisse vpon him beholding his place CHAP. XXVIII The maruâlous workes of God the author of nature shew his powre and wisdome 12. and that true riches consist not in temporal creatures but in wisdome 28. and feare of God SILVER hath beginnings of her vaines and gold hath a place where in it is molten â Yron is taken out of the earth and stone resolued with heate is turned into brasse â He hath set a time for darkenesse and the end of al thinges he considereth the stone also of darkenesse and the shadow of death â The torrent diuideth from the pilgrime people them whom the foote of the needie man hath forgotten and to whom there is no way â The land out of which bread grew in his place is destroyed with fire â The place of the sapphire the stones thereof and the cloddes of it gold â The bird hath not knowen the path neither hath the eie of the vulter beheld it â The children of merchantes haue not troden it neither hath the lionesse passed by it â He hath stretched forth his hand to the flint he hath ouerthrowen mountaines from the rootes â In the rockes he hath cut out riuers and his eie hath seene euerie pretious thing â The depthes also of riuers he hath searched hid things he hath brought forth to light â But where is wisdome to be found and what is the place of vnderstanding â Man knoweth not the price therof neither is it found in the land of them that liue pleasently â The depth sayth It is not in me and the sea speaketh It is not with me â The finest gold shal not be geuen for it neither shal siluer be weyed in the change therof â It shal not be compared with the died colours of India nor with Sardonyx the most pretious stone or with the Sapphire â Gold or glasse shal not be equal to it neither shal vessels of gold be changed for it â High and eminent thinges shal not be mentioned in comparison of it and wisedom is drawen out of secrete places â The topazius of Aethiopia shal not be equal to it neither shal it be compared to the cleanest diyng â From whence then cometh wisedom and what is the place of vnderstanding â It is hid from the eies of alliuing the foules of the ayre also know it not â Perdition and death haue sayd With our eares we haue heard the fame therof â God vnderstandeth the way of it and he knoweth the place therof â For he beholdeth the endes of the world looketh on al thinges that are vnder heauen â Who made a poise to the windes and weyed the waters in a measure â When he gaue a lawe to the raynes and a way to the sounding stormes â Then he saw it and declared and prepared and searched it â And he sayd to man Behold the feare of our Lord that is wisedom and to depart from euil vnderstanding CHAP. XXIX Againe Iob recounteth Gods former benefites as Wel his grace wherby he did good workes 5. as temporal prosperitie 9. and wisdome aboue other princes IOB also added taking his parable and sayd â Who wil grant me that I may be according to the former monethes according to the daies in which God kept me â When his lampe shined ouer my head I walked by his light in darknes â As I was in the daies of my youth when God was secretly in my tabernacle â When the Omnipotent was with me and my seruantes round about me â When I washed my feete with butter and the rocke powred me riuets of oile â When I went forth to the gatte of the citie and in the streate they prepared me a chaire â Yong men sawe me and hid them selues and old men rising vp stoode â The princes ceased to speake and did put the finger vpon their mouth â Dukes held in their voice and their tongue cleaued to their throte â The eare hearing counted me blessed and the eie seing gaue testimonie to me â For that I had deliuered the poore man crying out and the pupil that had no helper â The blessing of him that was readie to perish came vpon me and I conforted the hart of the widow â I was clothed with iustice and I reuested me with my iudgement as with a garment and crowne â I was an eie to the blind and a foote to the lame â
the world haue obtained riches â And I saide Then haue I iustified my hart without cause and haue washed my handes amongst innocentes â And haue bene scourged al the day and my chastising in the morninges â If I saide I wil speake this behold I reproued the nation of thy children â I thought to know this thing it is labour before me â Vntil I may enter into the sanctuarie of God and may vnderstand concerning their latter endes â But yet for guiles thou hast put it to them thou hast cast them downe whiles they were eleuated â How are they brought into desolation they haue failed sodanely they haue perished for their iniquitie â As the dreame of them that rise ô Lord in thy citie thou shalt bring their image to nothing â Because my hart is inflamed and my reynes are changed And I am brought to nothing and knew not â As a beast am I become with thee and I alwaies with thee â Thou hast helde my right hand and in thy wil thou hast conducted me and with glorie thou hast receiued me â For what is to me in heauen and besides thee what would I vpon the earth â My flesh hath fainted and my hart God of my hart and God my portion for euer For behold they that make them selues faire from thee shal perish thou hast destroyed al that fornicate from thee â But it is good for me to cleaue to God to put my hope in our Lord God That I may shew forth al thy prayses in the gates of the daughter of Sion PSALME LXXIII Faithful people pressed with persecution lamentably complayning besecheth God to respect his owne inheritance cruelly afflicted ââ and leift long without helpe 12. wheras heretofore he releeued his people in like distresses 18. And therfore confidently hopeth he wil renenge the blasphemers of his name Vnderstanding to Asaph VVHY hast thou ô God repelled for euer is thy furie wrath vpon the sheepe of thy pasture Be mindful of thy congregation which thou hast possessed from the beginning Thou hast redemed the rod of thine inheritanââe mount Sion in which thou hast dwelt â Lift vp thy handes vpon their prides for euer how great thinges hath the enimie done malignantly in the holy place â And they that hate thee haue gloried in the middes of thy solemnitie They haue sette their signes for signes â and haue not knowne as in the issue on high As in a wood of trees they haue with axes â cut out the gates therof together in hatchet and chippeaxe they haue cast it downe â They haue burnt thy sanctuarie with fire they haue polluted the tabernacle of thy name in the earth â Their kinred together haue saide in their hart Let vs make al the festiual daies of God to cease from the earth â Our signes we haue not seene there is now no prophet and he wil know vs no more â How long ô God shal the enimie vpbraide the aduersarie prouoke thy name for euer â Why doest thou turne away thy hand and thy right hand out of the middes of thy bosome for euer â But God our king before the worldes he hath wrought saluation in the middes of the earth â Thou in thy strength hast confirmed the sea thou hast crushed the head of Dragons in the waters â Thou hast broken the heads of the dragon thou hast giuen him for meate to the peoples of the Aethiopians â Thou hast broken vp fountanes and torrentes thou hast dried the riuers of Ethan â The day is thine and the night is thine thou hast made the morning and the sunne â Thou hast made al the coasts of the earth the summer and the spring thou hast formed them â Be mindeful of this the enimie hath vpbraided our Lord and a foolish people hath prouoked thy name â Deliuer not to beasts the soules that confesse to thee and the soules of thy poore forget not for euer â Haue respect vnto thy testament because they that are obscure of the earth are filled with houses of iniquities â Let not the humble be turned away being confounded the poore and needy shal praise thy name â Arise God iudge thy cause be mindful of those thy reproches that are from the foolish man al the day â Forget not the voices of thine enimies the pride of them that hate thee hath ascended alwaies PSALME LXXIIII Christ with his Assessors wil iudge the whole world at the last day in the meane time exhorteth sinners to amend their life 7. for none shal escape iust iudgement 1â The wicked shal be punished and the good rewarded Vnto the end Corrupt not a Psalme of Canticle to Asaph VVE wil confesse to thee ô God we wil confesse and wil inuocate thy name We wil tel thy meruelouse workes â when I shal take a time I wil iudge iustices â The earth is melted and al that dwel in it I haue confirmed the pillers thereof â I said to the wicked doe not wickedly and to them that offend Exalt not the horne â Exalt not your horne on high speake not iniquitie aganst God â For neither from the East nor from the West nor from the desert mountanes â because God is Iudge This man he humbleth and him he exalteth â because there is a cuppe in the hand of our Lord of mere wine ful of mixture And he hath powred it out of this into that but yet the dregges therof are not emptied al the sinners of the earth shal drinke â But I wil shewforth for euer I wil sing to the God of Iacob â And I wil breake al the hornes of sinners and the hornes of the iust shal be exalted PSALME LXXV The royal prophet singeth Gods praises for his particular prouidence towards the Iewes 10. further to be extended to al the meeke of the whole earth Vnto the end in prayses a Psalme to Asaph a Canticle to the Assirians God is knowne in Iewrie in Israel his name is great â And his place is made in peace and his habitation in Sion â There he brake the powres of bowes the shilde the sword and the battle â Thou doest illuminate meruelousely from the eternal mountaynes â al the foolish of hart were trubled â They slept their sleepe and al the men of riches found nothing in their handes â At thy reprehension ô God of Iacob they haue al slumbered that mounted on horses â Thou art terrible and who shal resist thee from that time thy wrath â From heauen thou hast made thy iudgement hearde the earth trembled and was quiet When God arose vnto iudgement
Iacob and his place they haue made desolate â Remember not our old iniquities let thy mercies quickly preuent vs because we are become exceding poore â Help vs ô God our sauiour and for the glorie of thy name ô Lord deliuer vs and be propicious to our sinnes for thy names sake â Lest they say perhaps amongst the Gentiles where is their God and be notified in the nations before our eies The reuenge of the bloud of thy seruants which hath benne shed â let the groning of thefettered enter in thy sight According to the greatnes of thine arme possesse thou the children of them that are put to death â And render to our neighboures seuenfold in their bosome their reproch where with they haue reproched thee ô Lord. â But we thy people and the sheepe of thy pasture wil confesse to thee for euer Vnto generation and generation we wil shew forth thy praise PSALME LXXIX The Prophet prayeth for the release of Israel in great tribulation 15. forsheweth the coming of Christ to redeme man from sinne and from thraldome of the diuel â Vnto the end for them that shal be changed testimonie to Asaph a Psalme â Thou that rulest Israel attend that conductest Ioseph as a sheepe Which sittest vpon the cherubs be manifest â before Ephraim Beniamin and Manasses Raise vp thy might and come to saue vs. â O God conuert vs and shew thy face we shal be saued â O Lord the God of hostes how long wilt thou be angrie vpon the prayer of thy seruant â Thou wilt feede vs with the bread of teares and giue vs drinke with teares in mesure â Thou hast made vs to be a contradiction to our neigh boures and our enimies haue scorned vs. â O God of hosts conuert vs and shew thy face and we shal be saued â Thou didst transport the vineyeard out of Aegypt thou didst cast out the Gentiles and plantedst it â Thou wast the guide of the way in the sight therof thou didst plant the rootes therof and it filled the earth â The shadow of it couered the mountanes and the bowghes of it the ceders of God â It extended her branches euen to the sea and her boughes vnto the riuer â Why hast thou destroyed the hedge therof and al that passe by the way doe plucke it â The boare of the wood hath destroyed it and the singular wilde beest hath eaten it â O God of hoasts returne regard from heauen and see and visite this vineyeard â And perfite it which thy right hand hath planted and vpon the sonne of man whom thou hast confirmed to thee â Thinges burnt with fyre and digged doune at the increpation of thy countenance shal perish â Let thy hand be vpon the man of thy right hand and vpon the sonne of man whom thou hast confirmed to thee â And we depart not from thee thou wilt quicken vs and we wil inuocate thy name â O Lord the God of hoastes conuert vs and shew thy face and we shal be saued PSALME LXXX Al men are inuited to celebrate festiual dayes 6. which were instituted in memorie of benefites receiued 9. the deuent shal be protected and the negligent leift in distresse â Vnto the end for wine presses a Psalme to Asaph him self â REioice to God our helper make Iubilation to the God of Iacob â Take ye Psalme and giue timbrel pleasant Psalter with the harpe â Sound ye with trumpet in the new moone in the notable day of your solemnitie â Because it is a precept in Israel and iudgement to the God of Iacob â He put it for a testimonie in Ioseph when he came out of the Land of Aegypt he heard a tongue which he knew not He turned away his backe from burdens his handes serued in baskettes â In tribulation thou didest inuocate me and I heard thee I heard thee in the secret of the tempest I proued thee at the water of contradiction â Heare ô my people and I wil contest thee Israel if thou wilt heare me â There shal be no new God in thee neither shalt thou adore a strange God â For I am the Lord thy God which brought thee out of the land of Aegypt dilate thy mouth and I wil fil it â And my People heard not my voice and Israel attended not to me â And I let them alone according to the desires of their hart they shal goe in their owne inuentions â If my people had heard me if Israel had walked in my wayes â I had for nothing perhaps humbled their enimies and had laide my hand vpon those that afflict them â The enimies of our Lord haue lied to him and their time shal be for euer â And he fedde them of the fatte of corne and out of the rocke with honie he filled them PSALME LXXXI The Prophet declareth 2. that God reprehendeth vniust Iudges and Magistrates premonisheth them of his seuere eternal punishment 8. wherto the prophet conforming his wil prayeth for the same â A Psalme to Asaph GOd stood in the assemblie of goddes and in the middes he iudgeth goddes â How long iudge ye iniquitie and accept ye the persons of sinners â Iudge ye for the needie and the pupil iustifie ye the humble and the poore â Take away the poore and deliuer the needie from the hand of the sinner â They knew not neither did they vnderstand they walke in darkenesse al the fundations of the earth shal be moued â I saide Yow are goddes and the sonnes of the highest al. â But you shal die as men and fal as one of the princes â Arise ô God iudge the earth because thou shalt inherite in al the Gentiles PSALME LXXXII The Church impugned by al sortes of enimies 10. prayeth God to confound them as the hath donne diuers the like 17. wherby some shal be conuerted â A Canticle of Psalme to Asaph O God who shal be like to thee hold not thy peace neither be thou appeased ô God â For behold thine enimies haue made a sound they that hate thee haue lifted vp the head â They haue taken malignant counsel vpon thy people and they haue deuised against thy saincts â They haue saide Come and let vs destroy them out of the nation and let the name of Israel be remembred no more â Because they haue deuised with one consent they haue together made a couenant against thee â The tabernacles of the Idumeians and the Ismahelites Moab and the Agarens â Gebal and
Idumea â Wil t not thou ô God which hast repelled vs and wilt not thou goeforth ô God in our hoastes â Geue vs helpe out of tribulation because mans saluation is vayne â In God we shal doe strength and he wil bring our enemies to nothing PSALME CVIII Christ by the mouth of Dauid requesteth of God to be iustly declared innocent and his enimies punished 6. particularly describing Iudas the traitors malice 21. and his owne temporal afflictions 26. prayeth 30. and praiseth God for his deliuerie â Vnto the end a Psalme of Dauid O God conceale not my prayse because the mouth of the sinner and the mouth of the deceitful man is open vpon me â They haue spoken against me with deceitful tongue and with wordes of hatred they haue compassed me and they haue impugned me without cause â For that they should loue me they backbited me but I prayed â And they set against me euil thinges for good and hatred for my loue Appoint a sinner ouer him and let the diuel stand on his righthand â When he is iudged let him comeforth condemned and let his prayer be turned into sinne â Let his dayes be made fewe and let an other take his bishopricke â Let his children be made orphans and his wife a widow â Let his children be transported wandering and let them begge and let them be cast out of their habitations â Let the vsurer search al his substance and let strangers spoile his labours â Let there be none to helpe him neither let there be anie to haue pittie on his pupilles â Let his children come to destruction in one generation let his name be cleane put out â Let the iniquitie of his fathers returne to memorie in the sight of our Lord and let not the sinne of his mother be blotted out â Let them be before our Lord alwayes and let the memorie of them perish out of the earth â For that he remembred not to doe mercie â And he persecuted the poore and needie man and the compunct in hart to kil him â And he loued cursing and it shal come to him and he would not blessing and it shal be far from him And he put on cursing as a garment and it entred as water into his inner partes and as oile in his bones â Be it to him as a garment wherwith he is couered and as a girdle wherwith he is alwayes girded â This is the worke of them that detract from me before our Lord and that speake euils against my soule â And thou Lord Lord doe with me for thy names sake because thy mercie is swete Deliuer me â because I am needie and poore and my hart is trubled within me â As a shadow when it declineth am I taken away and I am shaken as locustes â My knees are weakened with fasting and my flesh is changed by reason of oile â And I am made a reproch to them they saw me and wagged their heades â Helpe me ô Lord my God saue me according to thy mercie â And let them know that this is thy hand and thou ô Lord hast done it â They wil curse and thou shalt blesse let them that rise vp against me be confounded but thy seruant shal reioyce â Let them that detract from me be clothed with shame and let them be couered with their confusion as with a duble patched cloke â I wil confesse to our Lord excedingly with my mouth and in the middes of manie I wil prayse him â Because he hath stood on the righthand of the poore that he might saue my soule from the persecutors PSALME CIX Christ rising and ascending into heauen sitteth on the right hand of God 2. beginning in Ierusalem reigneth in the Church of the whole earth 4. vseth the Priesthood of Melchisedechs order to the end of the world 6. and shal iudge the world â A psalme of Dauid OVR Lord sayd to my Lord Sitte on my right hand til I make thine enemies thy footestoole of thy feete â Our Lord wil sendforth the rod of thy strength from Sion rule thou in the middes of thine enemies â With thee the beginning in the day of thy strength in the brightnes of holie thinges from the wombe before the day starre I begat thee â Our Lord sware and it shal not repent him Thou art â a Priest for euer â according to the order of Melchisedech â Our Lord on thy righthand hath broken kinges in the day of his wrath â He shal iudge in nations he shal fil ruines he shal crush the heads in the land of manie â Of the torrent in the way he shal drinke therfore shal he exalt the head ANNOTATIONS CIX 4. A Priest for euer In two respectes Christ is a Priest for euer in that from the first instant of his incarnation he was and remaneth a Priest now also in heauen and al other Priestes are his ministerial vicares not successors So that al priestlie functions which they doe he by them doth the same as the principal Priest VVherupon saith S. Paul 1. Cor 4. So let a man thincke of vs as of the ministers of Christ and dispensers of the mysteries of God Secondly Christ dayly offering Sacrifice by the handes of his Priestes doth continually pacifie Gods wrath in behalf of those sinners for whom it is duly applied euen to the end of the world VVheras the Priesthood of Aaron and of al others in the old Testament ceassed by their deathes both in the office and in the effect 4 According to the order of Melchisedech As Melchisedech king of peace and iustice without father mother or genealogie expressed in holie Scriptures or otherwise knowen to the world was Priest or the Hieghest offered bread and wine an vnbloudie sacrifice communicating with both Chananeites and Hebrewes blessed Abraham and tooke tithes of him and his subiectes so Christ the true King of peace iustice without father of his humanity without mother of his Diuinitie the Sonne of God of ineffable genealogie borne of a virgin in his humanitie the Priest of God offereth Sacrifice not only bloudie on the Crosse but also vnbloudie in the formes of bread and wine continueth the same by the ministerie of other Priestes maketh al nations partakers therof blesseth them and receiueth of them al dutiful and rellgious seruice as of his subiectes PSALME CX Praise of God for benefites 4. especially for the B. Sacrament of the Eucharist 6 with other graces imperted to the Catholique Church Alleluia I Wil confesse to thee ô Lord with al my hart in the counsel of the iust and b the congregation â The workes of our Lord are great exquisite according to al his willes â Confession and magnificence his worke
in the hart of them that thinke euil thinges but ioy foloweth them that geue counsels of peace â It shal not make the iust sorie what soeuer shal fal to him but the impious shal be replenished with euil â Lying lippes are an abomination to our Lord but they that doe faithfully please him â A circumspect man concealeth knowlege and the hart of the vnwise prouoketh folie â The hand of the strong shal rule but that which is slothful shal serue vnder tributes â Pensifnesse in the hart of a man shal humble him with a good word he shal be made glad â He that neglecteth damage for a freind is iust but the way of the impious shal deceiue them â The fraudulent man shal not finde gayne and the substance of a man shal be the price of gold â In the path of iustice life but the by way leadeth to death CHAP. XIII A wise sonne is the doctrine of the father but he that is a scorner heareth not when he is rebuked â Of the fruite of his owne mouth man shal be filled with good thinges but the soule of the preuaricateurs is wicked â He that kepeth his mouth kepeth his soule but he that is vnaduised to speake shal feele euils â The sluggard wil and wil not but the soule of them that worke shal be made fatte â The iust shal detest a lying word but the impious confoundeth and shal be confounded â Iustice kepeth the way of the innocent but impietie supplanteth the sinner â There is one as it were with riches wheras he hath nothing and there is as it were poore wheras he is in much riches â The redemption of a mans life his riches but he that is poore beareth not reprehension â The light of the iust maketh glad but the candle of the impious shal be extinguished â Among the prowde there are alwayes brawles but they that doe al thinges with counsel are ruled by wisdom â Substance hastened shal be diminished but that which by litle and litle is gathered with the hand shal be multiplied â Hope that is differred afflicteth the soule a tree of life the desire of coning â Who so detracteth from any thing he byndeth himselfe for the time to come but he that feareth the precept shal conuers in peace Guilful soules erre in sinnes the iust are merciful haue pitie â The law of a wise man a fountaine of life that he may decline from the ruine of death â Good doctrine shal geue grace in the way of contemners a whirlepoole â The subtel man doth al thinges with counsel but he that is a foole openeth folie â The messenger of the impious shal fal into euil but a faithful legate is health â Pouertie and ignominie to him that forsaketh discipline but he that yeldeth to him that rebuketh shal be glorified â Desire if it be accomplished delighteth the soule fooles detest them that flee euil thinges â He that walketh with the wise shal be wise a freind of fooles shal be made like â Euil purseweth sinners and to the iust good thinges shal be repayed â The good man leaueth heyres sonnes and nephewes and the substance of the sinner is kept for the iust â Much meate in the tilled growndes of the fathers and to others they are gathered with our iudgement â He that spareth the rod hateth his childe but he that loueth him doth instantly nurture him â The iust eateth and filleth his soule but the bellie of the impious vnsatiable CHAP. XIIII A wise woman buildeth her house the vnwise wil with her handes destroy that also which is built â He that walketh in the right way feareth God is despised of him that goeth an infamous way â In the mouth of a foole the rod of pride but the lippes of the wise keepe them â Where oxen are not the stal is emptie but where much corne is there is the oxes strength manifest â A faithful witnesse wil not lie but a deceitful witnesse vttereth a lie â A scorner seeketh wisdom and findeth it not the doctrine of the prudent is easie â Goe against a foolish man and he knoweth not the lippes of prudence â The wisdom of a discrete man is to vnderstand his way and the imprudence of fooles erreth â A foole will âugh at sinne among the iust grace shal abide â The hart that knoweth the bitternes of his soule in his ioy shal not the stranger be mingled â The house of the impious shal be rased the tabernacles of the iust shal spring â â There is a way which seemeth to a man iust but the later endes therof lead to death â Laughter shal be mingled with sorow and mourning occupieth the later endes of ioy â A foole shal be replenished with his wayes and the good man shal be aboue him â The innocent beleueth euerie word the discrete man considereth his steppes â A wise man feareth and declineth from euil the foole leapeth ouer and is confident â The impatient man shal worke folie and the subrel man is odious â The childish man shal possesse folie and the prudent shal expect knowlege â The euil shal lie downe before the good and the impious before the gates of the iust â The poore shal be odious euen to his neighbour but the freindes of the rich be manie â He that despiseth his neighbour sinneth but he that hath pitie on the poore shal be blessed â They erre that worke euil mercie and truth prepare good thinges â In euerie worke there shal be abundance but where manie wordes are there is oftentimes pouertie â The crowne of the wise their riches the sollie of fooles inprudence â A faithful witnes deliuereth soules and the dissenâbier vttereth lyes â In the feare of our Lord is confidence of strength and to his children there shal be hope â The feare of our Lord a fountaine of life that he may decline from the ruine of death â In the multitude of people the dignitie of the king and in fewnes of people the ignominie of the prince â He that is patient is gouerned with much wisdom but he that is impatient exalteth his foilie â â Health of hart the life of the flesh enuie the putrefaction of the bones â He that doth calumniate the needie vpbraideth his maker but he honoreth him that hath pitie on the poore â The impious shal be expelled in his malice but the iust hopeth in his death â In the hart of the prudent resteth wisdom it shal instruct al the vnlerned â Iustice aduanceth a nation but sinne maketh peoples miserable â A
their wisdom â For they which promised that they would expel feares and perturbations from the languishing soule these with derision languished ful of feare â For although none of the monsters disturbed them being moued with the passing by of beasts and hissing of serpents they perished trembling and denying that they saw the ayre which by no meanes any man could avoyde â For wheras wickednes is fearful it geueth testimonie of condemnation for a trubled conscience doth alwayes presume cruel thinges â For feare is nothing els but a bewraying of the aydes of cogitation â And whiles inwardly there is lesse expectation the greater doth he count the ignorance of that cause which maketh the torment â But they that during the night in deede impotent and coming vpon them from the lowest and highest hel slept the same sleepe â were sometime molested with the feare of monsters sometime fayled by passing away of the soule for soden feare and vnlooked for came vpon them â Moreouer if any of them had fallen downe he was kept shut vp in prison without yron â For if one were a husbandman or if a shepheard or worker of the labours in the silde were sodenly taken he susteyned necessitie ineuitable â For with one chayne of darkenes they were al tyed together Whether it were the hissing winde or among the thicke boughes of trees the sweete sound of birdes or the force of water running downward exceedingly â or the mightie sound of rockes tumbled headlong or the running of playing beasts that were not sene or the mightie noyse of roaring beastes or an Echo resounding from the highest mountaynes they made them swoone for feare â For al the world was illuminated with a cleare light none was hindered in their workes â But ouer them onlie was layd an heauie night the image of darkenes which was to come vpon them They therfore were vnto themselues more heauie then the darknes CHAP. XVIII In the Aegyptian darknes the Israelites saw clerly and were not sene of their enimies 5. For the Aegyptians crueltie against the Hebrewes infants al their owne first borne were slaine and their whole armie drowned in the redsea 20. But fire deuouring the rebellions in Chores schisme was quenched by Aarons intercession BVT to thy saincts there was very great light and their voyce in deede they heard but figure they saw not And because themselues also did not suffer by the same thinges they magnified thee â and they that before had bene hurt because they were not hurt gaue thankes and that there might be a difference they asked a gift â For the which cause they had a burning pillar of fyre for a guide of the vnknowen way and thou gauest them the sunne without hurt of a good harbour â They in deede worthie to lacke light and to suffer the prison of darkenes which kept thy children shut vp by whom the vncorrupt light of the law began to be geuen to the world â When they decreed to kil the infantes of the iust and one child being layd forth and deliuered thou to the reprouing of them didst take away a multitude of children and destroyedst them together in the mightie water â For that night was knowen before of our fathers that they knowing in deede what othes they had credited might be of better comfort â And by thy people in deede the health of the iust was receiued but destruction by the vniust â For as thou didst hurt the aduersaries so vs also thou didst magnifie prouoking vs. â For the iust children of the good sacrificed secretly and disposed the law of iustice in concorde that the iust should receiue both good euil alike singing now the prayses of the fathers â But there sounded a disagreing voyce of the enemies and a lamentable moorning was heard for the bewayled infants â And the seruant with the master was afflicted with like punishment and a man of the vulgar sort suffered the like thinges to the king â Al therfore alike by one name of death had dead ones innumerable For neitheir did the liuing suffice to burie them because in one moment that which was the nobler nation of them was destroyed â For concerning al thinges being incredulous because of the inchantments but then first when there was destruction of the first begotten they promised to be the people of God â For when quiet silence conteyned al thinges and the night was in the midde way of her course â thy omnipent word salying out of heauen from the royal seates lighted as a seuere conquerour vpon the middes of the land of destruction â a sharpe sword carying thy vnfeyned commandment and standing filled al with death and reached euen to heauen standing on the earth â Then incontinent the visions of naughtie dreames trubled them and feares vnlooked for came vpon them â And one here an other there cast forth halfe aliue shewed for what cause of death he died â For the visions that trubled them forewarned these thinges that they might not perish as ignorant why they suffered euils â But then there touched the iust also a tentation of death and a disturbance of the multitude was made in the wildernes but thy wrath did not long continew â For a man without blame hasting to pray for the people bringing forth the shilde of his ministerie prayer and by incense alleaging supplication resisted the wrath and made an end of the necessitie shewing that he is thy seruant â And he ouercame the multitudes not in strength of bodie nor with might of armour but with a word subdewed he him that vexed him rehearsing the oathes of the parents and the testament â For when they were now fallen dead by heapes one vpon an other he stood betwen and cut of the violence and seperated that way which leadeth to the liuing â For in the vesture downe to the foote which he had was al the world and the glorious thinges of the fathers were grauen in the foure iewels of stones thy magnificence was written in the diademe of his head â And to these he that destroyed gaue place these did he feare for the proofe onlie of wrath was sufficient CHAP. XIX Aegyptians persecuting the Hebrewes were drowned 10. hauing bene plagued before with flies and frogges 11. Quailes were geuen to the people of Israel 13. The barbarous not receiuing or euil intreating Gods people were strooken with blindnes 17. And al creatures serue God in punishing the impious and rewarding the godlie BVT vpon the impious euen to the later end there came wrath without mercie For he foreknew also the thinges that should come vnto them â because when they had permitted that they should depart and had sent them away with great diligence they repenting pursued them For hauing as yet moorning betwen their hands and lamenting at the graues of the dead they tooke to themselues an other cogitation of follie and whom by
the tribes of Iacob â Blessed are they that saw thee and were honored in thy freindshipe â For we liue by life only but after death our name shal not be such â Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might â Neither did any word ouercome him and his bodie prophecied being dead â In his life he did wonders and in death he wrought meruelous thinges â In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth â And there was leaft a verie smal nation and a prince in the house of Dauid â Some of them did that which pleased God but others committed manie sinnes â Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water â In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines â Then were their harts and hands moued and they were in sorow as trauailing wemen â And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice â He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete â He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them â For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God â In his daies the sunne returned backward added life to the king â By a great spirite he saw the last thinges and comforted the mourners in Sion â For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie â His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine â He was directed by God into the repentance of the nation and he tooke away the abominations of impietie â And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie â Except Dauid and Ezechias and Iosias al committed sinne â For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God â For they gaue their kingdom to others and their glorie to a strange nation â They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie â For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe â Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs â For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies â And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power â How may we magnifie Zorobabel for he also was as a signet on the right hand â and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie â And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses â No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth â Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people â and his bones were visited and after death they prophecied â Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple â The height also of the temple was founded by him the duble building and high walles of the temple â In his daies the welles of waters flowed out and they were filled as the sea aboue measure â Who had care of his nation and deliuered it from perdition â Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court â As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes â And as the sunne shining so did he shine in the temple of God â As the rainbow that shineth among
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 âerarchical 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 aâe 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
time crowned whose merchants were princes her chapmen the nobles of the earth â The Lord of hostes hath thought it that he might plucke downe the pride of al glorie and bring al the glorious of the earth to ignominie â Passe thy land as a riuer ô daughter of the sea thou hast a girdle no more â He hath stretched forth his hand vpon the sea he hath trubled kingdomes Our Lord hath geuen commandment against Chanaan to destroy the strong therof â and he said Thou shalt adde no more to glorie ô Virgin daughter of Sidon susteyning calumnie rising vp saile ouer to Cethim there also thou shalt haue no rest â Behold the land of the Chaldees was not such a people Assur founded it they led away the strong therof into captiuitie they vndermined the houses therof they brought it to ruine â Howle ye shippes of the sea because your strength is destroyed â And it shal be in that day thou shalt be in obliuion ô Tyre seuentie yeares as the daies of one king but after seuentie yeares there shal be to Tyre as it were the song of an harlot â Take an harpe goe about the citie thou harlot forgotten sing wel multiplie song that there may be remembrance of thee â And it shal be after seuentie yeares our Lord wil visite Tyre and wil bring her backe againe to her merchandise and she shal fornicate againe with al the kingdoms of the earth vpon the face of the earth â And the martes and rewards shal be sanctified to our Lord they shal not be kept in store nor layd vp because her merchandise shal be for them that shal dwel before our Lord that they may eate vnto fatietie and be clothed vnto continuance CHAP. XXIIII Al this world shal be destroyed 7. wherof manie signes shal come before 18. and general iudgement shal folow BEHOLD our Lord shal dissipate the earth and make it naked and afflict the face therof and disperse the inhabitants therof â And as the people so shal the priest be as the seruant so his master as the handmayde so her mistresse as the byer so he that selleth as the lender so he that boroweth as he that asketh his dewe so he that oweth â With dissipation shal the earth be dissipated and with spoile it shal be spoiled for our Lord hath spoken this worde â The earth hath mourned and fallen away and is weakened the world is fallen away the height of the people of the earth is weakened â And the earth is infected by the inhabitants therof because they haue transgressed the lawes changed right dissipated the euerlasting couenant â For this cause shal malediction deuoure the earth the inhabitants therof shal sinne and therfore the dwellers therein shal be madde few men shal be leaft â The vintage hath mourned the vine is weakened al haue sighed that reioyced in hart â The ioy of tymbrels hath ceased the sound of them that reioyce is least of the sweetnes of the harpe is silent â They shal not drinke wine with song the drinke shal be bitter to them that drinke it â The citie of vanitie is broken downe euerie house is shut no man goeth in â There shal be crying for the wine in the streetes al mirth is left the ioy of the earth is caried away â Desolation is left in the citie and calamitie shal oppresse the gates â Because these thinges shal be in the middes of the earth in the middes of peoples in like maner as if a few oliues which are remayning should be shaken out of the oliue tree and grapes when the vintage is ended â These shal lift vp their voice and prayse when our Lord shal be glorified they shal make a ioyful noise from the sea â For this cause in doctrines glorifie our Lord in the iles of the sea the name of our Lord the God of Israel â From the endes of the earth we haue heard praises the glorie of the iust one And I sayd My secrete to me my secrete to me woe is me the preuaricatours haue preuaricated and by the preuarication of trangressors they haue preuaricated â Feare and pitte and snare vpon thee that art inhabiter of the earth â And it shal be He that shal flee from the voice of feare shal fal into the pitte and he that shal rid him selfe out of the pitte shal be held in the snare because the fludgates from on high are opened and the fundations of the earth shal be shaken â With breaking shal the earth the broken with bruising shal the earth be bruised with mouing shal the earth be moued â With shaking shal the earth be shaken as a drunken man and shal be taken away as the tabernacle of one night and the iniquitie therof shal be heauie vpon it and it shal fal and not adde to rise againe â And it thal be In that day our Lord wil visite vpon the hoste of heauen on high and vpon the kinges of the earth that are vpon the earth â And they shal be gathered together as the gathering of a bundel into the lake and shal be shut there in prison and after manie daies they shal be visited â And the moone shal be confounded when the Lord of hostes shal reigne in mount Sion and in Ierusalem shal be glorified in the sight of his ancients CHAP. XXV The Prophet geueth thankes to God for his meruelous workes 7. and great benefites in lightning manie with faith washing away sinnes and geuing grace and eternal glorie OLORD thou art my God I wil exalt thee and confesse to thy name because thou hast done meruelous thinges the old cogitations faithful Amen â Because thou hast brought the citie into a heape the strong citie into ruine the house of strangers that it be no citie that it be not built for euer â For this shal strong people prayse thee the citie of strong nations shal feare thee â Because thou art become a strength to the poore a strength to the needie in his tribulation an hope against the whirlwinde a shadow against the heate For the spirit of the strong is as a whirlwinde beating against a wal â As heate in thirst shalt thou humble the tumult of strangers and as with heate vnder a burning cloude thou shalt make the branch of the strong to wither â And the Lord of hostes shal make to al peoples in this mount a feast of fat thinges a feast of vintage of fat thinges ful of marrow of vintage purified from the dregges â And he shal in this mount throw downe headlong the face of the bond tied together vpon al peoples and the webbe that he hath begune vpon al nations â He shal cast death downe headlong for euer and our Lord God shal take away teare from al face and the reproch of his people he shal take away out of the whole earth because our Lord hath
a whirlewind to render his furie in indignation and his rebuking in flame of fyre â because our Lord shal iudge in fyre and in his sword to al flesh and the slaine of our Lord shal be multiplied â they that were sanctified and thought them selues cleane in the gardens behind the gate within they that did eate swines flesh and abomination and the mouse they shal be confounded sayth our Lord. â But I know their workes and their cogitations I come that I may gather together with al nations and tongues and they shal come and shal see my glorie â And I wil put a signe in them and I wil send of them that shal be saued to the Gentiles into the sea into Afrike and Lydia them that hold the arrow into Italie and Greece to the ilandes farre of to them that haue not heard of me and haue not sene my glorie And they shal shew forth my glorie to the Gentiles â and they shal bring al your brethren of al nations a gift to our Lord vpon horses and in chariotes in horse litters on mules and in coches to my holie mountaine Ierusalem sayth our Lord as if the children of Israel should bring in a gift in a cleane vessel into the house of our Lord. â And â I wil take of them to be priestes and leuites sayth our Lord. â Because as new heauens and a new earth which I make to stand before me sayth our Lord so shal your sede stand and your name â And there shal be moneth after moneth and sabbath after sabbath al flesh shal come to adore before my face sayth our Lord. â And they shal goe out and see the carcasses of the men that haue transgressed against me their worme shal not die and their fyre shal not be quenched and they shal be euen vnto satietie of sight to al flesh ANNOTATIONS CHAP. LXVI 1. Heauen is my seate Lest anie should interprete these prophetical promises as the Ievves doe only of the restauration reedification of Ierusalem and the Temple the Prophet here shevveth that albeit God sanctified the temple and granted manie benefites to those that serued him therein yet his proper seate is not in anie material temple or terrestrial place but in heauen And therfore Temples and Churches are in deede ordayned for faithful people to serue him in to signifie that as these places are more holie then ordinarie houses so heauen is infinitely more glorious then anie earthlie palace yet God is not conteyned in anie place but exceedeth al. To which purpose S. Steuen Act. 7 alleageth and vrgeth this place and also S. Paul Act 17. that God dvvelleth not or is not concluded in temples neither needeth them for his ovvne vse but is rightly serued in them by those that lift vp their mindes to him as dwelling in heauen replenishing al places 21. I vvil take of them to be Priestes In the Lavv of Moyses Priestes and Leuites vvere al of one Tribe by succession of natural kinred nor by election but the lavv being changed necessarily also Priesthood is changed And Byshopes Priestes Deacons and other Clergie men are taken and ordained not by uerenes of bloud but by election according to their merites of vertues THE ARGVMENT OF THE BOOKES OF IEREMIE IEREMIE the sonne of Helcias Priest and Prophete being sanctified in his mothers wombe begane to prophecie as yet a childe in Iuda in the thirtenth yeare of the reigne of king Iosias continued the rest of his time which was nintene yeares more and the eleuen yeares of Ioakim wherin are counted the three monethes of Ioachaz and other three of Iechonias otherwise called Ioachin and eleuen yeares of Sedecias in al fourtie one yeares before he went into Aegypt Where he also prophecied and finally was stoned to death by the people in the citie of Taphnis His whole worke conteyneth two distinct Bookes besides an Epistle which foloweth after the Prophecie of Baruch The former booke is called his Prophecie the other his Lamentations S. Ierom comprehendeth the summe of al briefly saying Ieremie connecteth a nuttie or watching rodde and a potte boyling hote from the face of the north the leopard spoyled of his coloures and the fourefold Alphabet in diuers meeters Signifiing that God wil correct his people with a rodde in his hote furie from the north to witte by the king of Babylon for their pertinacitie in sundrie kindes of sinnes Al which the Prophet lamenteth with his doleful verse of diuers meeter The Prophecie may be diuided into fiue partes First he sheweth the conditions and qualities of himselfe with the maner of his mission then Gods great clemencie in recalling the people from sinne denouncing dangers imminent for their obstinacie in the twelue first chapters Secondly in the eight chapters folowing by diuers Metaphorical and other figuratiue descriptions he declareth the ingratitude other sinnes of the people threatning punishment for which they persecute him Thirdly in other eight chapters he reprehendeth the inhabitantes of Ierusalem especially the King euil Priestes and falseprophetes some being already caried into captiuitie for which free preaching he is againe persecuted Fourtly in the next eleuen chapters he mixteth consolations threates especially the destruction of Ierusalem captiuitie of king and people and their release after seuentie yeares Fiftly in the other thirtene chapters he prophecieth the destruction of the Iewes that goe into Aegypt and of sundrie nations for their idolatrie and for their crueltie against the Iewes In euerie part interposeth manie prophecies of Christ and his Church besides the mystycal sense included in the historical THE PROPHECIE OF IEREMIE CHAP. I. Ieremie prophecied in the times of Iosias Ioakim and Sedecias Kinges of Iuda 5. being sanctified in his mothers wombe is sent in his tender age to prophecie 11. the destruction of Ierusalem 17. God geuing him corege against his persecutors THE wordes of Ieremie the sonne of Helcias of the priestes that were in Anathoth in the land of Beniamin â The word of our Lord which was made to him in the daies of Iosias the sonne of Amon king of Iuda in the thirteenth yeare of his kingdome â And the word was made in the daies of Ioakim the sonne of Iosias king of Iuda vnto the end of the eleuenth yeare of Sedecias the sonne of Iosias king of Iuda euen vnto the transmigration of Ierusalem in the fifth moneth â And the word of our Lord was made to me saying â Before I formed thee in the wombe I knewe thee and before thou camest forth of the matrice I sanctified thee and a prophete in the Gentiles I gaue thee â And I sayd A a a ô Lord God Behold I can not speake because I am a childe â And our Lord said vnto me Say not I am a childe for to al thinges to which I shal send thee thou shalt goe
prophecie in my name whom I sent not that say There shal not be sword and famine in this land In sword and famine shal those prophetes be consumed â And the peoples to whom they prophecie shal be cast forth in the waies of Ierusalem through famine and sword and there shal be none to burie them they and their wiues their sonnes and their daughters and I wil power out their euil vpon them â And thou shalt say this word vnto them Let mine eies shede teares night and day and not cease because the virgine daughter of my people is afflicted with great affliction with a verie sore plague exceedingly â If I shal goe out to the fieldes loe the slaine with the sword and if I enter into the citie loe the pyned away with famine For the prophet and the priest are gone into a land which they knew not â Why casting of hast thou cast away Iuda or hath thy soule abhorred Sion why then hast thou striken vs so that there is no health we haue expected peace and there is no good and a time of curing and behold truble â We haue knowen ô Lord our impieties the iniquities of our fathers because we haue sinned to thee â Geue vs not into reproche for thy names sake neither make vs to haue the contumelie of the throne of thy glorie remember make not thy couenant with vs voide â Why are there among the sculptils of the Gentiles that can raine or can the heauens geue showers art not thou the Lord our God whom we haue expected for thou hast made al these thinges CHAP. XV. Though Moyses and Samuel should pray for this people yet God hath determined to punish them with plague warre famine and captiuitie 6. for their impenitencie 10. The prophet lamenteth that for his preaching the people is become worse 15. and persecuteth him 19. but God promiseth to deliuer and to reward him AND our Lord said to me â If Moyses and Samuel shal stand before me my soule is not toward this people cast them out from my face and let them goe forth â And if they shal say vnto thee Whither shal we goe forth thou shalt say to them Thus saith our Lord They that to death to death and they that to sword to sword and they that to famine to famine and they that to captiuitie to captiuitie â And I wil visite vpon them foure kindes saith our Lord The sword to kil and dogges to teare the foules of the ayre and beasts of the earth to deuoure and to destroy â And I wil geue them into rage to al the kingdomes of the earth because of Manasses the sonne of Ezechias the king of Iuda for al thinges that he did in Ierusalem â For who shal haue pitie on thee Ierusalem or who shal be sorie for thee or who shal goe to pray for thy peace â Thou hast forsaken me saith our Lord thou hast gone backward and I wil stretch forth my hand vpon thee and wil kil thee I am wearie in praying thee â And I wil scatter them with a fanne in the gates of the land I haue slayne and destroyed my people yet they are not returned from their waies â Their widowes are multiplied vnto me aboue the sand of the sea I haue brought into them vpon the mother of the youngman a waster at noone day I haue cast terrour sudenly vpon the cities â She is weakned that bare seuen her soule hath fainted the sunne went downe to her when it was yet day she is confounded and ashamed and the residue of them I wil geue vnto the sword in the sight of their enemies saith our Lord. â Woe is me my mother why hast thou borne me a man of brawling a man of discord in al the earth I haue not lent to vsurie neither hath anie man lent vnto me to vsurie al curse me â Our Lord saith If thy remnant shal not be to good if I haue not holpen thee in the time of affliction and in the time of tribulation against the enemie â Why shal yron be confederate with the yron from the North and also brasse â Thy riches and thy treasures I wil geue into spoile for naught for al thy sinnes and in al thy borders â And I wil bring thine enemies out of a land which thou knowest not because a fire is kindled in my furie it shal burne vpon you â Thou knowest ô Lord be mindful of me and visite me and defend me from them that persecute me doe not receiue me in thy patience know that I haue sustayned reproch for thee â Thy wordes were found and I did eate them and thy word was made to me a ioy gladnes of my hart because thy name is inuocated vpon me ô Lord God of hostes â I sate not in the councel of iesters and I haue gloried at the face of thy hand I sate alone because thou hast filled me with threaning â Why is my sorow made perpetual and my desperate plague refuseth to be cured it is become vnto me as a lie of vnfaythful waters â For this cause thus saith our Lord If thou wilt be conuerted I wil conuert thee and thou shalt stand before my face and if thou wilt seperate the pretious thing from the vile thou shalt be as my mouth they shal be turned to thee thou shalt not be turned to them â And I wil geue thee vnto this people as a brasen wal strong and they shal fight against thee and shal not preuaile because I am with thee to saue thee and to deliuer thee saith our Lord. â And I wil deliuer thee out of the hand of the most wicked and I wil redeeme thee out of the hand of strong ANNOTATIONS CHAP. XV. 1. If Moyses and Samuel shal stand before me As before God reueled to this prophet Ieremie that the people should assuredly be punished and therfore prohibited him ch 7. v. 16. ch 11. v. 14 ch 14. v. 11. that he should not pray for them so here he confirmeth the same determinate sentence of their punishment saying If Moyses and Samuel shal stand before me my soule is not tovvards this people That is though not only Ieremie a zelous holie prophet now liuing but also Moyses and Samuel departed from this world long before shal pray for this people yet they shal not escape the designed punishment for their great sinnes By necessarie consequence of which confirmation is also proued that Moyses and Samuel after their death both could and did sometimes pray for the same people For otherwise the particular mention of these prophetes were not to the purpose if they neuer did nor could pray for them And wheras the English glosse in the Geneua Bible supposeth Gods meaning to be that if there vvere anie man liuing moued vvith so great zele tovvards the people as vvere these tvvo yet
furie at my hand thou shalt drinke thereof to al nations vnto the which I shal send thee â And they shal drinke and be trubled and be madde at the face of the sword which I shal send among them â And I tooke the cuppe at the hand of our Lord and I dranke to al the nations to which our Lord sent me â to Ierusalem and the cities of âuda and to the kinges thereof princes thereof that I would geue them into desolation and into astonishment and into hissing and into malediction as is this day â To Pharao the king of Aegypt and to his seruants and his princes al his people â and to al generally to al the kinges of the land of Ausitis and to al the kinges of the land of the Philisthijms and of Ascalon and of Gaza and of Accaron and to the remnant of Azotus â and of Idumea and of Moab and to the children of Ammon â And to al the kinges of Tyre and to al the kinges of Sidon and to the kinges of the land of the iles who are beyond the Sea â And to Dedan and Thema and Buz and to al that haue their heare powled â And to al the kinges of Arabia and to al the kinges of the West that dwel in the desert â And to al the kinges of Zambri and to al the kinges of Elam and to al the kinges of the Medes â also to al the kinges of the North from neere and from a farre of to euerie one against his brother and to al the kingdomes of the earth which are vpon the face thereof and the king of Sesac shal drinke after them â And thou shalt say to them Thus saith the Lord of hostes the God of Israel Drinke ye and be drunken vomite and fal and rise not at the face of the sword which I shal send among you â And when they shal not take the cuppe of thy hand to drinke thou shalt say to them Thus saith the Lord of hostes Drinking you shal drinke â because loe in the citie wherein my name is inuocated wil I beginne to afflict and shal you be as innocent and scape free you shal not scape free for I cal the sword vpon al the inhabitants of the earth saith the Lord of hostes â And thou shalt prophecie vnto them al these wordes and shalt say to them Our Lord from on high shal roare and from his holie habitation shal geue his voice roaring he shal roare vpon his beautie the crie as it were of them that tread grapes shal be sung against al the inhabitants of the earth â The sound is come euen to the endes of the earth because there is iudgement to our Lord with the Nations he entreth iudgement with al flesh the impious I haue deliuered to the sword saith our Lord. â Thus saith the Lord of hostes Behold affliction shal go forth from nation to nation a great whirlewind shal goe forth from the endes of the earth â And the slaine of our Lord shal be in that day from the one end of the earth euen to the other end thereof they shal not be mourned and they shal not be gathered vp nor buried as a dunghil shal they lie vpon the face of the earth â Howle ye pastoures and crie and sprinkle your selues with ashes ye leaders of the flocke because your daies are accomplished to be slaine and your dissipations and you shal fal as precious vessels â And flight shal faile from the pastours and saluation from the principals of the flocke â A voice of the crie of the pastoures and an bowling of the principals of the flocke because our Lord hath wasted their pastures â And the fieldes of peace haue bene silent at the presence of the wrath of the furie of our Lord. â He hath as a lyon forsaken his couert because their land is made into desolation at the presence of the wrath of the doue and at the presence of the wrath of the furie of our Lord. CHAP. XXVI The prophet for preaching Gods commination 7. is apprehended by the priestes and false prophetes 10. but deliuered from death by the ancientes of the people 18. alleaging the examples of Michaeas 20. and Vrias prophecying the same before IN THE beginning of the kingdom of Ioakim the sonne of Iosias king of Iuda came this word from our Lord saying â Thus saith our Lord Stand in the court of the house of our Lord and thou shalt speake to al the cities of Iuda out of the which they come to adore in the house of our Lord al the wordes which I haue commanded thee to speake vnto them withdraw not a word â if perhaps they wil heare and be conuerted euerie one from his euil way and it may repent me of the euil that I thinke to doe to them for the malice of their studies â And thou shalt say to them Thus saith our Lord If you wil not heare me to walke in my law which I haue geuen you â that you heare the wordes of my seruants the prophetes which I sent to you in the night rising and directing and you heard not â I wil geue this house as Silo and this citie I wil geue into malediction to al the nations of the earth â And the priestes and prophetes and al the people heard Ieremie speaking these wordes in the house of our Lord. â And when Ieremie had ended speaking al thinges that our Lord had commanded him to speake vnto al the people the priestes and prophetes and al the people apprehended him saying Let him dye the death â Why hath he prophecied in the name of our Lord saying This house shal be as Silo and this citie shal be made desolate for that there is no inhabitant And al the people was gathered together against Ieremie in the house of our Lord. â And the princes of Iuda heard these wordes and they went vp from the kings house into the house of our Lord and saâe in the entrie of the new gate of the house of our Lord. â And the priestes and the prophetes spake to the princes and to al the people saying The iudgement of death is to this man because he hath prophecied against this citie as you haue heard with your eares â And Ieremie spake to al the princes and to al the people saying Our Lord sent me that I should prophecie to this house to this citie al the wordes that you haue heard â Now therfore make your waies good and your studies heare the voice of our Lord your God and our Lord wil repent him of the euil that he hath spoken against you â But I loe am in your handes doe vnto me that which is good and right in your eyes â Howbeit know ye and vnderstand that if you kil me you shal betray innocent bloud against your selues and against this citie and the
inhabitantes therof For in truth our Lord sent me to you that I should speake al these wordes in your eares â And the princes and al the people said to the priestes and to the prophetes There is no iudgement of death to this man because he hath spoken to vs in the name of the Lord our God â Men therefore of the ancients of the land rose vp and they spake to al the assemblie of the people saying â Michaeas the Morasthi was a prophet in the daies of Ezechias the king of Iuda and he spake to al the people Iuda saying Thus saith the Lord of hostes Sion shal be plowed as a field and Ierusalem shal be as an heape of stones and the mount of the house as the high places of woodes â Did Ezechias the king of Iuda and al Iuda condemne him to death Did they not feare our Lord and beseech the face of our Lord and it repented our Lord of the euil that he had spoken against them Therefore we doe great euil against our selues â There was also a man prophecying in the name of our Lord Vrias the sonne of Semei of Cariathiarim and he prophecied against this citie and against this land according to al the wordes of Ieremie â And king Ioakim and al his mighties and his princes heard these wordes the king sought to kil him And Vrias heard and was afraied and fled and went into Aegypt â And king Ioakim sent men into Aegypt Elnathan the sonne of Achobor and men with him into Aegypt â And they brought Vrias out of Aegypt and brought him to king Ioakim and he stroke him with the sword and he cast forth his carcasse in the sepulchers of the base vulgar people â Therefore the hand of Ahicam the sonne of Saphan was with Ieremie that he should not be deliuered into the handes of the people and they kil him CHAP. XXVII Ieremie putteth chaines about his owne necke and then sendeth them to sundrie kinges admonishing them that they must either be subiect to the king of Babylon 8. or perish by sword famine and pestilence 14. Inueigheth against false prophetes preaching the contrarie 16. and falsly affirming that the vessels already taken away shal quickly be restored 18. wheras in dede the rest shal also be caried away but al at last restored IN THE beginning of the kingdom of Ioakim the sonne of Iosias king of Iuda was this word made to Ieremie from our Lord saying â Thus saith our Lord to me Make thee bandes and chaynes and thou shalt put them on thy necke â And thou shalt send them to the king of Edom and to the king of Moab and to the king of the children of Ammon and to the king of Tyre and to the king of Sidon by the hand of the messengers that are come to Ierusalem to Sedecias the king of Iuda â And thou shalt command them that they speake to their lordes Thus saith the Lord of hostes the God of Israel Thus shal you say to your lordes â I made the earth and men and the beastes that are vpon the face of the earth in my great strength and in my stretched out arme and I haue geuen it to him that pleased in mine eies â And now therefore I haue geuen al these landes into the hand of Nabuchodonosor king of Babylon my seruant more ouer also the beastes of the field I haue geuen him to serue him â And al nations shal serue him and his sonne and his sonnes sonne til the time come of his land and of himself and manie nations and great kinges shal serue him â But the nation and kingdome that shal not serue Nabuchodonosor king of Babylon and who soeuer shal not bowe his necke vnder the yoke of the king of Babylon I wil visite vpon that nation with sword and with famine and with pestilence saith our Lord til I consume them in his hand â You therefore heare not your prophetes and deuiners and dreamers and southsayers and sorcerers that say to you You shal not serue the king of Babylon â Because they prophecie lies vnto you that they may make you far from your countrie and cast you out and you perish â But the nation that shal submit their necke vnder the yoke of the king of Babylon and shal serue him the same wil I let alone in their owne land saith our Lord and they shal husband it and dwel in it â And to Sedecias the king of Iuda I haue spoken according to al these wordes saying Submitte your neckes vnder the yoke of the king of Babylon serue him and his people you shal liue â Why wil you dye thou and thy people with the sword and famine the pestilence as the Lord hath spoken to the nation that wil not serue the king of Babylon â Heare not the wordes of the prophetes that say to you You shal not serue the king of Babylon because they speake a lie to you â Because I sent them not saith our Lord they prophecie in my name falsely that they may cast you out you perish as wel you as the prophetes that prophecie vnto you â And to the priestes and to this people I haue spoken saying Thus saith our Lord Heare not the wordes of your prophetes that prophecie to you saying Behold the vessels of our Lord shal returne out of Babylon euen now quickly for they prophecie a lie vnto you â Therefore heare them not but serue the king of Babylon that you may liue Why is this citie geuen into desolation â And if they be prophetes and the word of our Lord be in them let them interpose themselues before the Lord of hostes that the vessels which were leaft in the house of our Lord and in the house of the king of Iuda and in Ierusalem come not into Babylon â Because thus saith the Lord of hostes to the pillars and to the sea and to the feete and to the rest of the vessels that are remayning in this citie â Which Nabuchodonosor the king of Babylon tooke not when he transported Ieconias the sonne of Ioakim the king of Iuda from Ierusalem into Babylon and al the great men of Iuda and Ierusalem â Because thus saith the Lord of hostes the God of Israel to the vessels that are left in the house of our Lord and in the house of the king of Iuda and Ierusalem â They shal be transported into Babylon and there they shal be vntil the day of their visitation saith our Lord and I wil cause them to be brought and to be restored in this place CHAP. XXVIII Hananias a false prophet auoucheth that within two yeares the holie vessel and king I echonias with other captiues shal be restored 5. I eremie prayeth that it may be so 7. but prophecieth that it wil not so be 10. The false prophet in confirmation of that he saith breaketh I eremies chaine 12.
one shal rise vp out of his tent and shal burne this citie with fire â Therefore when the armie of the Chaldees was retyred from Ierusalem because of Pharaos armie â Ieremie went out of Ierusalem to goe into the land of Beniamin and to diuide possession there in the sight of the citizens â And when he was come to the gate of Beniamin there was there the keeper of the gate by course one named Ierias the sonne of Selemias the sonne of Hananias and he apprehended Ieremie the prophet saying Thou fleest to the Chaldees â And Ieremie answered It is not so I flee not to the Chaldees And he heard him not but tooke Ieremie and brought him to the princes â For which thing the princes being angrie against Ieremie they beate him and cast him into the prison that was in the house of Ionathan the scribe for he was chiefe ouer the prison â Ieremie therefore went into the house of the lake and into the dungeon and Ieremie sate there manie daies â But Sedecias the king sending tooke him and demanded of him in his house secretly and said Thinkest thou the word is from our Lord And Ieremie said It is And he said Thou shalt be deliuered into the handes of the king of Babylon â And Ieremie said to king Sedecias what haue I sinned against thee and thy seruants and thy people that thou hast cast me into the prison house â Where are your prophetes that did prophecie to you and said The king of Babylon shal not come vpon you and vpon this land â Now therefore heare I beseech thee my Lord king let my petition be auailable in thy sight and send me not back into the house of Ionathan the scribe lest I dye there â King Sedecias therefore commanded that Ieremie should be committed in the entrie of the prison and there should be geuen him a peece of bread euerie day beside brothe til al the bread were spent out of the citie and Ieremie remayned in the entrie of the prison CHAP. XXXVIII The nobles being offended with Ieremies preaching solicite to haue him slaine 5. the king putting him in their handes they cast him into a dyrtie dongeon 7. from whence at the instance of Abdemelech an Aethiopian he is drawen forth 14. and hauing licence to speake he aduiseth the king to yeld himself to the Chaldees so he and the citie shal be safe 18. otherwise shal be taken captiue 24. which the king commandeth him to kepe secrete AND Saphatias the sonne of Mathan and Gedelias the sonne of Phassur and Iuchal the sonne of Selemias and Phassur the sonne of Melchias heard the wordes that Ieremie spake to al the people saying â Thus saith our Lord Whosoeuer shal remaine in this citie shal dye by sworde and famine and pestilence but he that shal flee to the Chaldees shal liue and his life shal be safe and liuing â Thus saith our Lord By deliuering this citie shal be deliuered into the hand of the armie of the king of Babylon and he shal take it â And the princes said to the king We desire thee that this man may be put to death for of purpose he weakneth the handes of the men of warre that are remayning in this citie and the handes of the people speaking to them according to these wordes for this man seeketh not peace to this people but euil â And king Sedecias said Behold he is in your handes for it is not lawful for the king to denie you anie thing â They therefore tooke Ieremie and cast him into the lake of Melchias the sonne of Amelech which was in the entrie of the prison and they let downe Ieremie by ropes into the lake wherein there was no water but myre Ieremie therefore sunke downe into the myre â But Abdemelech the Aethiopian an eunuch that was in the kings house heard that they had cast Ieremie into the lake moreouer the king sate in the gate of Beniamin And Abdemelech went out of the kings house and spake to the king saying â My Lord king these men haue done al thinges naughtely whatsoeuer they haue done against Ieremie the prophet casting him into the lake that he may dye for famine for there is no more bread in the citie â The king therefore commanded Abdemelech the Aethiopian saying Take with thee from hence thirtie men and lift vp Ieremie the prophete out of the lake before he dye â Abdemelech therefore taking the men with him entred into the kings house that was vnder the celler and he tooke thence old ragges and old thinges that were rotten and he let them downe to Ieremie into the lake by cordes â And Abdemelech the Aethiopian said to Ieremie Put the old ragges and these rent and rotten thinges vnder the cubite of thine armes and vpon the ropes Ieremie therefore did so â And they drew out Ieremie with the cordes and brought him forth out of the lake And Ieremie remayned in the entrie of the prison â And king Sedecias sent and tooke to him Ieremie the prophet to the third dore that was in the house of our Lord and the king said to Ieremie I aske thee a word hide not anie thing from me â And Ieremie said to Sedecias If I shal tel thee wilt thou not kil me and if I geue thee counsel thou wilt not heare me â King Sedecias therefore sware to Ieremie secretly saying Our Lord liueth that made vs this soule if I kil thee and if I deliuer thee into the handes of these men that seeke thy life â And Ieremie saide to Sedecias Thus saith the Lord of hostes the God of Israel If going forth thou wilt goe out to the princes of the king of Babylon thy soule shal liue and this citie shal not be burnt with fire and thou shalt be safe and thine house â But if thou wilt not goe out to the princes of the king of Babylon this citie shal be deliuered into the handes of the Chaldees and they shal burne it with fire and thou shalt not escape out of their hand â And king Sedecias said to Ieremie I am careful because of the Iewes that are fled to the Chaldees lest perhaps I be deliuered into their handes and they mocke me â But Ieremie answered They shal not deliuer thee heare I beseeche thee the word of our Lord which I speake to thee and it shal be wel with thee and thy soulâ shal liue â But if thou wilt not goe forth this is the word which our Lord hath shewed me â Behold al the wemen that are remayning in the house of the king of Iuda shal be brought out to the princes of the king of Babylon and they shal say Thy peaceable men haue seduced thee and haue preuailed against thee they haue drowned thy feete in the myre and in a sliperie place and are reuolted from thee â And al thy wiues and thy sonnes shal be brought out to
the middes of the slaine by the sword they shal fal the sword is geuen they haue drawen her and al her peoples â The most mightie of the strong shal speake to him from the middes of hel which went downe with his helpers and slept vncircumcised slame by the sword â There Assur and al his multitude round about him their graues al the slaine and they that fel by the sword â Whose graues were made in the lowest lakes and his multitude was made round about his graue al the slaine and they that fel by the sword which sometime had geuen feare in the land of the liuing â There Aelam and al the multitude therof round about her graue al these slaine and falling by the sword that went downe vncircumcised to the lowest earth which did put their terrour in the land of the liuing and they haue borne their ignominie with them that goe downe into the lake â In the middes of their slaine they haue set her couche among al her peoples round about him their graâe al these vncircumcised and slaine by the sword for they gaue their terrour in the land of the liuing and haue borne their ignominie with them that descend into the lake they are layde in the middes of the slaine â There Mosoch and Thubal and al their multitude round about him their graues al these vncircumcised and slaine and falling by the sword because they gaue their feare in the land of the liuing â And they shal not sleepe with the valients and them that fel and the vncircumcised that went downe to hel with their weapons and put their swordes vnder their heades and their iniquities were in their bones because they were made the terrour of the valients in the land of the liuing â And thou therfore shalt be destroyed in the middes of the vncircumcised and shalt sleepe with the slaine by the sword â There Idumea and her kinges al her princes which were geuen with their host with the slaine by the sword and which slept with the vncircumcised and with them that goe downe into the lake â There al the princes of the North and al the hunters which were brought downe with the slaine fearing and in their strength confounded which slept vncircumcised with the slaine by the sword and haue borne their ignominie with them that goe downe into the lake â Pharao saw them and he was comforted vpon al his multitude which was slaine by the sword Pharao and al his host saith our Lord God â because I gaue his terrour in the land of the liuing he slept in the middes of the vncircumcised with the slaine by the sword Pharao and al his multitude saith our Lord God CHAP. XXXIII By example of a watchman 7. God chargeth the prophet to declare whatsoeuer dangers he seeth imminent to the people 10. Sinners repenting shal be saued and if the iust leaue their iustice they shal be damned 21. The promise made to Abraham maketh not the Iewes secure 23. but for their enormious sinnes they shal be caried out captiues 33. Then they shal know that the prophet said the truth AND the word of our Lord was made to me saying â Sonne of man speake to the children of thy people and thou shalt say to them The land when I shal bring the sword in vpon it and the people of the land take a man one of their meanest make him a watchman ouer them â and he shal see the sword coming vpon the land and sound with the trumpet tel the people â and he that heareth the sound of the trumpet whosoeuer he be and doth not looke to himselfe and the sword come and take him his bloud shal be vpon his head â He heard the sound of the trumpet and did not looke to himself his bloud shal be on himself but if he shal looke to himself he shal saue his life â And if the watchman see the sword coming and sound not with the trumpet and the people looke not to them selues and the sword come and take a soule from among them he certes is caught in his iniquitie but his bloud I wil require of the hand of the watchman â And thou sonne of man I haue made thee a watchman to the house of Israel hearing therfore the word from my mouth thou shalt tel them from me â If when I say to the impious O thou impious dying thou shalt dye thou speake not that the impious may keepe himself from his way the impious himself shal dye in his iniquitie but his bloud I wil require at thy hand But if thou telling the impious that he conuert from his wayes he conuert not from his way he shal dye in his iniquitie but thou hast deliuered thy soule â Thou therfore ô sonne of man say to the house of Israel Thus you haue spoken saying Our iniquities and our sinnes are vpon vs in them we fade away how then can we liue â Say to them Liue I sayeth our Lord God I wil not the death of the impious but that the impious conuert from his way and liue Conuert conuert ye from your most euil wayes and why wil you dye ô house of Israel â Thou therfore sonne of man say to the children of thy people The iustice of the iust shal not deliuer him in what day soeuer he shal sinne and the impietie of the impious shal not hurt him in what day soeuer he shal conuert from his impietie and the iust can not liue in his iustice in what day soeuer he shal sinne â Yea if I shal say to the iust that liuing he shal liue and he trusting in his iustice doe iniquitie al his iustices shal be forgotten and in his iniquitie which he hath wrought in the same shal he dye â And if I shal say to the impious Dying thou shalt dye and he do penance from his sinne do iudgement and iustice â and the same impious restore pledge and render robberie walke in the commandments of life and doe not anie vniust thing liuing he shal liue shal not dye â Al his sinnes which he hath sinned shal not be imputed to him he hath done iudgement and iustice liuing he shal liue â And the children of thy people haue said The way of our Lord is nor of equal weight their owne way is vniust â For when the iust shal depart froÌ his iustice and doe iniquities he shal dye in them â And when the impious shal depart from his impictie and shal doe iudgements and iustice he shal liue in them â And you say The way of our Lord is not right euery one according to his wayes wil I iudge of you ô house of Israel â And it came to passe in the twelfth yeare in the tenth moneth in the fifth of the moneth of our transmigration there came to me one that was fled from Ierusalem saying The citie is made waste
to haue in length on the north quarter foure thousand fiue hundred reedes vvith the same length on the vvest quarter and consequently on the east and south that is nine thousand passes or nine myles on euerie side in al the circuite thirtie six myles Of vvhich greatnes it is certaine the temple and citie neuer were No not after the temple vvas augmented by Herod Ascoloâites vvherof Iosephus writeth li. 15. c. 14. Antiq. Iudâicarum Neither vvere there anie such waters issuing from the material temple nor such trees on the bankes therof bringing forth fruites euerie moneth as are described ch 47. v. 1. 12. Al vvhich vvith other like dissonances considered the later Iewes confessing that this prophecie is not hitherto fulfilled say that their Messias whom they expect shal builde such a terrestrial citie and temple with al the appertinances as are shewed in this vision Reiecting therfore these Iewish errors and ridiculous imaginations Richardus de Sancto Victore Hugo Cardinalis Nicolaus Lyranus and some other Christian Doctors suppose that God in dede conditionally according to his antecedent wil promised al these thinges euen as the letter soundeth to the Iewes if after their deliuerie from captiuitie they should sincerely serue him vvalke rightly in his wayes and perfectly kepe his commandmentes And that besides this supposed literal sense al the same should more excellently be performed in the mystical temple and citie of God our Sauiour Christ and his Church But for so much say these Doctors as the Iewes performed not that which vvas required of their part in perfect life and due seruice of God this vision was not fulfilled but only in some part according to the vertues and merites of the better sorte of that people by the restauration of the citie temple and other thinges as in the bookes of Esdras that lastly for their general reuolt from Christ persecuting him to death their temple and citie were againe destroyed the people slaine dispersed reiected except only the few reliques conuerted to Christ In vvhom with the multitude of Gentiles the vvhole vision hath ful effect This opinion albeit grounded in probabilitie yet semeth not so certaine nor in dede so probable as the iudgement of S. Ierom S. Theodoret in their commentaries as also of S. Gregorie in his homiles vpon Ezechiel and of manie others both ancient and late writers VVho not finding hovv to applie this vision in al partes to the state of the old testament neither that promise of such a huge great temple and citie with the rest vvere agreable to Gods vvisdome do only expound this vision to perteine in some partes to the Iewes reduced from temporal captiuitie as in figure of al mankind redemed by Christ and of his Church gathered of al nations enriched and adorned vvith al spiritual graces vertues and powre Neither yet expounding al of the militant Church but some part of the triumphant only as surpassing the perfectest state of this transitorie life Vve therfore out of their large discourses shal abridge a fevv and brief marginal notes for some light of vnderstanding the text and entrance into the spiritual sense principally intended by the Holie Ghost CHAP. XL. In a vision the prophet seeth the reedisication of Ierusalem 5. with the measures of diuers partes therof 47. and of the court and entrie of the temple IN the fiue and twentith yeare of our transmigration in the beginning of the yeare the tenth of the moneth the fourtenth yeare after the citie was strooken in this self same day the hand of our Lord was made vpon me and he brought me thither â In the visions of God he brought me into the Land of Israel and left me vpon a mountaine exceding high vpon which there was as it were the building of a citie bending toward the south â And he brought me in thither and behold a man whose forme was as the forme of brasse and a linen corde in his hand and a reede of measure in his hand he stood in the gate â And the same man spake to me Sonne of man see with thine eyes and heare with thine eares and set thy hart on al thinges which I wil shew thee for thou art brought hither that they may be shewed to thee declare al thinges that thou seest to the house of Israel â And behold a wal on the out side round about the house and in the mans hand a reede of measure of six cubits a palme he measured the breadth of the building with one reede the height also with one reede â And he came to the gate that looked to the way of the east he ascended by the steppes therof he measured the threshold of the gate with one reede the bredth that is one threshold with one reede in bredth â and a chamber with one reede in length and one reede in bredth and betwen the chambers fiue cubites â and the threshold of the gate by entrie of the gate within with one reede â And he measured the entrie of the gate of eight cubites and the front therof of two cubites and the entrie of the gate was within â Moreouer the chambers of the gate to the way of the East three on this side and three on that side one measure of the three and one measure of the fronts on both partes â And he measured the bredth of the threshold of the gate of tenne cubits and the length of the gate of thirtene cubits â and the border before the chambers of one cubite and one cubite the end on both sides and the chambers were of six cubites on this side and that side â And he measured the gate from the roofe of the chamber euen to the roofe therof the bredth of fiue and twentie cubits doore against doore â And he made fronts by sixtie cubits to the front the court of the gate on euerie side round about â And before the face of the gate which raught euen to the face of the entrie of the inner gate fiftie cubits â And oblique windowes in the chambers and in their fronts which were within the gate on euerie side round about and in like maner there were also in the entries windowes round about within and before the fronts the picture of palme trees grauen â And he brought me out to the vtter court and behold celles and the pauement paued with stone in the court round about thirtie celles in the compas of the pauement â And the pauement in the front of the gates according to the length of the gates was beneath â And he measured the bredth from the face of the lower gate euen to the front of the inner court without an hundred cubits to the East and to the North. â The gate also that looked to the way of the North of the vtter court he measured as wel in length as in bredth â
garments that stood vpon the waters of the riuer when he had lifted vp his right hand his left hand vnto heauen and had sworne by him that liueth for euer that â vnto a time times the halfe of a time And when the dispersion of the hand of the holie people shal be accomplished al these thinges shal be accomplished â And I heard vnderstood not And I sayd My Lord what shal be after these things â And he said Goe Daniel because the wordes are shut vp and sealed vntil the prefixed time â Manie shal be chosen and made white shal be tried as fyre and the impious shal doe impiousely neither shal al the impious vnderstand but the learned shal vnderstand â And from the time f when the continual sacrifice shal be taken away and the abomination to desolation shal be set vp a thousand two hundred ninetie dayes â Blessed is he that expecteth and cometh vnto dayes g a thousand three hundred thirtie fiue â But thou h goe vntil the time prefixed and thou shalt rest and stand in thy lotte vnto the end of the dayes ANNOTATIONS CHAP. XII 7. Vnto a time and times and half a time Our Sauiour saying Matt. 24. v. 22 that the dayes of Antichrists great persecution shal be shortned and Apoc. 17. v. 10. the great persecutor that is to come must tarie a shorte time it is necessarie to say that the time of the same persecutor here signified to Daniel as also before ch 7. v. 25. repeted Apoc 12 v. 14 by these termes of a time times and half a time can not possibly importe any long time And therfore the ancient Fathers vniformely vnderstand by a time one yeare by times two yeares and so by half a time half a yeare Vvhich is somewhat more clere in other termes in this ch v. 11. by a thousand tvvo hundred ninetie dayes v. 12. a thousand three hundred thirtie dayes Apoc. 11. v. 3. Two witnesses shal prophecie against Antichrist a thousand two hundred sixtie dayes Apoc 12. v 6. The Church shal be fedde in the wildernes the same number of dayes 1260. But most clerly Apoc. 11. v. 2 Apo. 13. v. 5. this great persecution shal indure 42. monethes that is three yeares a half Hitherto vve read Daniel in the Hebrevv volume That vvhich folovveth euen to the end of the booke is translated out of Theodotions Edition CHAP. XIII Two old iudges ouercomen with carnal concupiscence tempt chaste Susanna 22. who constantly resisting 27. is by them falsly accused 41. condemned of adultrie 45. Daniel conuinceth them of false testimonie 60. and they are punished with death AND there was a man dwelling in Babylon and this name Ioakim â he tooke a wife named Susanna the daughter of Helcias exceding fayre and fearing God â For her parents being iust instructed their daughter according to the law of Moyses â And Ioakim was very rich and he had an orchard nere vnto his house and to him the Iewes resorted together because he was the more honorable of al. â And there were b two ancients appointed iudges in that yeare of whom our Lord spake That iniquities came out of Babylon from the seniour iudges that semed to rule the people â These frequented the house of Ioakim and al that had iudgements came to them â And when the people returned at noone Susanna went in and walked in her husbands orchard â and the ancients saw her dayly going in and walking and they were inflamed to the concupiscence of her â and they subuerted their sense and declined their eyes that they would not see heauen nor remember iust iudgements â They were both therfore wounded with the loue of her neither did they shew their griefe one to the other â for they were ashamed to shew one an other their concupiscence being desirous to lie with her â and they watched euerie day carefully to see her And one sayd to the other â Let vs goe home because it is the houre of dinner And going forth they departed one from an other â And when they were returned they came into one place and asking of each other the cause they confessed their concupiscence and then in commune they appoynted a time when they might fynd her alone â And it came to passe when they obserued a fitte day she went in on a time as yesterday and the day before with two maydes onlie would be washed in the orchard for it was an hote season â And there was none there but the two ancients hid beholding her â She therfore sayd to the maydes Fetch me oile and washing balles and shut the doores of the orchard that I may be washed â And they did as she had commanded and they shut the doores of the orchard and went out by a backe doore to fetch the thing that she had commanded and they knew not that the ancients were hid within â But when the maydes were gone forth the two ancients arose and ranne to her and sayd â Loe the doores of the orchard be shut and no bodie seeth vs and we are in the concupiscence of thee wherfore consent to vs and lie with vs. â and if thou wilt not we wil geue testimonie against thee that there was a yong man with thee and for this cause thou didst send out thy maydes from thee â Susanna sighed and sayd Perplexities are to me on euerie side for if I shal doe this it is death to me and if I doe it not I shal not escape your handes â But it is better for me without the act to fal into your handes then to sinne in the sight of our Lord. â And Susanna cried out with a lowd voice but the ancients also cried out against her â And one ranne to the doore of the orchard and opened it â when the seruants therfore of the house had heard the crie in the orchard they rushed in by the backe doore to see what it was â And after the ancients spake the seruants were ashamed excedingly because neuer had there bene such a word sayd of Susanna And the morow came â And when the people was come to Ioakim her husband the two ancients also came ful of vniust cogitation against Susanna to put her to death â And they sayd before the people Send to Susanna daughter of Helcias the wife of Ioakim And forth with they sent â And she came with her parents and children and al her kinne â Moreouer Susanna was exceding delicate and beautiful of face â But those wicked men commanded that she should be vncouered for she whas couered that so at least they might be satisfied with her beautie â Her frendes therfore wept al that had knowne her â But the two ancients rysing vp in the middes of the people layd their handes vpon her head â Who weeping looked vp to heauen for
her hart had confidence in our Lord. â And the ancients sayd When we walked alone in the orchard this woman came in with two maydes shut the doores of the orchard and she sent away the maydes from her â And a yongman that was hid came to her and lay with her â But we being in a corner of the orchard seeing the iniquitie ranne to them and saw them lie together â And him in deed we could not take because he was stronger then we and opening the doores he lept out â but her when we apprehended we asked what yongman it was and she would not tel vs of this thing we are witnesses â The multitude beleued them as the ancients and the iudges of the people and they condemned her to death But Susanna cried out with a lowd voice and sayd Eternal God which art the knower of hidden things before they come to passe â thou knowest that they haue borne false witnes against me and loe I dye wheras I haue done none of these thinges which these men haue maliciousely forged against me â And our Lord heard her voice â and when she was led to death our Lord raysed vp the holie spirit of a yong boy whose name was Daniel â and he cried out with alowd voice I am cleane from the bloud of this woman â And al the people turning to him sayd What is this word that thou hast spoken â Who when he stood in the middes of them sayd So folish ye children of Israel not iudgeing nor discerning that which is the truth haue you condemned the daughter of Israel â Returne ye to iudgement because they haue spoken false testimonie against her â The people therfore returned with speede and the ancients sayd to him Come and sitte in the middes of vs and tel vs because God hath geuen thee the honour of old age â And Daniel sayd to the people Separate them far one from an other and I wil discouer them â When they were therfore diuided one from the other he called one of them and said to him O thou inueterated of euil dayes now are thy sinnes come which thou didst committe before iudging vniust iudgements oppressing innocents and dismissing offenders our Lord saying The innocent and the iust thou shalt not kil â Now then if thou sawest her tel vnder what tree thou sawest them talking together Who sayd Vnder a schine tree â And Daniel sayd Wel hast thou lyed agaynst thine owne head for behold the Angel of God taking the sentence of him shal cut thee in the middes â And remouing him away he commanded that the other should come and he sayd to him Seede of Chanaan and not of Iuda beautie hath deceiued thee and concupiscence hath subuerted thy hart â so did you to the daughters of Israel and they fearing spake to you but the daughter of Iuda did not abide your iniquitie â Now therfore tel me vnder what tree thou tookest them speaking one to an other Who said Vnder a prine tree â And Daniel said to him Wel hast thou also lyed against thine owne head for the Angel of our Lord tarieth hauing a sword that he may cut thee in the middes and kil you â Therfore al the assemblie cried out with a lowd voice and they blessed God which saueth them that hope in him â And they rose vp against the two elders for Daniel had conuinced them by their owne mouth to haue geuen false testimonie and they did to them as they had dealt naughtely against their neighbour â to doe according to the law of Moyses they killed them and innocent bloud was saued in that day â But Helcias and his wyfe praysed God for their daughter Susanna with Ioakim her husband and al her kinne because there was no vnhonest thing found in her â And Daniel became great in the sight of the people from that day thence forward â And king Astyages was layd to his fathers Cyrus the Persian receiued his kingdom CHAP. XIIII Daniel detecteth the fraud of Bels priestes who pretend that Bel eateth much meate 21. for which they are slaine and the idol destroyed 22. Likewise he destroyeth a dragon which the Babylonians held for a god 27. He is cast into the lake of seuen lions 32. whithet Habacuc miraculously bringeth him meate 39. the lions hurt him not his accusers are deuoured AND Daniel was the kings ghest and honoured aboue al his freindes â There was also an idol among the Babylonians named Bel and there were bestowed on him euerie day of floure twelue aâctabaes and fourtie sheepe and of wine six great pottes â The king also did worshipe him and went euery day to adore him But Daniel adored his God the king sayd to him Why dost thou not adore Bel. â Who answering sayd to him Because I worshipe not idols made with hand but the liuing God that created heauen and earth and hath powre ouer al flesh â And the king sayd to him Doeth not Bel some vnto thee to be a liuing God Seest thou not how much he eateth and drinketh euerie day â And Daniel smiling sayd Be not deceiued ô king For this same is within of clay and without of brasse neither hath he eaten at any time â And the king being wrath called his priests sayd to them Vnlesse you tel me who it is that eateth these expenses you shal dye â But if you shew that Bel eateth these things Daniel shal dye because he hath blasphemed against Bel. And Daniel sayd to the king Be it done according to thy woord â And the priests of Bel were seuentie beside their wiues and litle ones children And the king came with Daniel into the temple of Bel. â And the priestes of Bel sayd Behold we goe forth thou ô king set the meates mingle the wine shut the doore seale it with thy ring â and when thou shalt come in the morning vnles thou finde al eaten of Bel dying we wil dye or Daniel that hath lyed against vs. â And they contemned because they had made vnder the table a secrete entrance by it they came in alwayes and deuoured those thinges â It came to passe therfore after they were gone out the king set the meates before Bel Daniel commanded his seruants and they brought ashes and he sifted them ouer al the temple before the king and going forth they shut the doore and sealing it with the kings ring they departed â But the priestes went in by night according to their custome and their wiues and their children and they did eate and drinke al. â And the king arose in the first breake of day and Daniel with him â And the king sayd Are the seales safe Daniel Who answered Safe ô king â And forth with when he had opened the doore the king looking on the table cried out with a lowd
take it â Then shal the spirit be changed and he shal passe fal this is his strength of his God â Why wast thou not from the beginning ô Lord my God my holie one we shal not dye Lord thou hast appoynted him for iudgement and strong to chastise thou hast founded him â Thine eyes are cleane from seing euil thou canst not looke toward iniquitie Why lookest thou not vpon them that doe vniust thinges holdest thy peace when the impious deuoureth him that is more iust then him self â And thou wilt make men as the fishes of the sea as the creeping beast not hauing a prince â He lifted vp al in the hooke he drew it in his traine and gathered it into his nette vpon this he wil be glad and reioyce â Therfore wil he immolate to his trayne and he wil sacrifice do his nette because by them his portion is fatte and his meate chosen â For this cause therfore spreddeth he his trayne and alwayes to kil the nations he wil not spare CHAP. II. The captiuitie of the two tribes their relaxation Christ wil assuredly come though not quickly 5. Their afflicters the Chaldees shal be destroyed 18. and al other idolaters I WIL stand vpon my watch and fixe my steppe vpon the munition and I wil behold to see what may be sayd to me and what I may answer to him that rebuketh me â And our Lord answered me sayd Write the vision make it playne vpon tables that he which runneth may read it ouer â Because as yet the vision is far and it shal appeare at the end and shal not lye if he shal make tariance expect him because coming he wil come he wil not slacke â Behold he that is incredulous his soule shal not be right in him self but the iust shal liue in his faith â And as wine deceiueth him that drinketh so shal the prowd man be and he shal not be beautified who as it were hel hath dilated his soule and himself as death and he is not filled and he hath gathered together vnto him al nations and hath heaped together vnto him al peoples â Why shal not al these take vp a parable vpon him and a speach of obscure sayings of him and it be sayd Wo to him that multiplieth thinges not his owne how long also doth he agrauat against himself thicke clay â Why shal they not rise sodenly that shal bite thee and they that teare thee be raysed vp and thou be for a spoile to them â Because thou hast spoiled manie nations al that shal be left of the peoples shal spoile thee for the bloud of man and the iniquitie of the land of the citie and of al that dwel therein â Wo to him that gathereth together naughtie auarice to his house that his nest may be on high and thinketh he is deliuered out of the hand of euil â Thou hast thought confusion to thy house thou hast cut in sunder manie peoples and thy soule hath sinned â Because the stone out of the wal shal crie and the timber that is betwen the iunctures of the buildings shal answer â Wo to him that buildeth a citie in blouds and prepareth a citie in iniquitie â Why are not these thinges from the Lord of hosts For the peoples shal labour in much fire and the nations in vaine and they shal faynt â Because the earth shal be replenished that they may know the glorie of our Lord as waters couering the sea â Wo to him that geueth drinke to his freind putting in his gal and making drunke that he may behold his nakednes â Thou art filled with ignominie for glorie drinke thou also and be fast a sleepe the cuppe of the right hand of our Lord shal compasse thee and the vomite of ignominte vpon thy glorie â Because the iniquitie of Libanus shal couer thee and the wasting of the beasts shal terrifie them for the blouds of men and the iniquitie of the land and of the citie and of al that dwel therein â What profiteth the thing engrauen that the forger therof hath grauen it a molten and a false image because the forger therof hath hoped in his forgerie to make dumme idols â Wo vnto him that sayth to wood Awake Arise to the dumme stone Why can it teach Behold this same is couered with gold and siluer and there is no spirit in the bowels therof â But our Lord is in his holie temple let al the earth be silent at his presence CHAP. III. 1. The prayer of Habacuc the prophet for ignorances LORD I heard thy hearing and was afrayd Lord thy worke in the middes of yeares quicken it In the middes of yeares shalt thou make it knowen when thou art angrie thou wilt remember mercie â God wil come from the South and the holie one from mount Pharan His glorie shal couer the heauens and the earth is ful of his prayse â His brightnes shal be as the light hornes in his handes There is his strength hid â Before his face shal death goe and the deuil shal goe forth before his feete â He stood and measured the earth he beheld and dissolued the Gentils and the mountaines of the world were broken The hilles of the world were bowed by the wayes of his eternitie â For iniquitie I saw the tents of Aethiopia the skinnes of the land of Madian shal be trubled â Why wast thou angrie with the riuers ô Lord or was thy furie in the riuers or thine indignation in the sea Who wilt mount vpon thy horses and thy chariots saluation â Raysing thou wilt rayse vp thy bow the othe to the tribes which thou hast spoken Thou wilt curte the riuers of the earth â The mountaines saw thee and were sorie the gulfe of water passed The depth gaue his voice the height lifted vp his handes â The sunne and the moone stood in their habitation in the light of thine arrowes they shal goe in the brightnes of thy glittering speare â In freating thou wilt treade downe the earth in furie thou wilt astonish the Gentils â Thou wentst forth the saluation of thy people saluation with thy Christ Thou strokest the head out of the house of the impious thou hast discouered the fundation euen to the neck â Thou hast cursed his scepters the head of his warriers them that come as a whirlewinde to disperse me Their exultation as his that deuoureth the poore in secrete â Thou madest a way in the sea for thy horses in the middes of manie waters â I heard and my bellie was trubled at the voice my lippes trembled let rottenes enter in my bones swarme vnder me That I may rest in the day of tribulation that I may ascend to our girded people â For the figtree shal not florish and there shal be no spring
he went to Azotus as making iorney and immediatly he went forth into the plaine because he had a multitude of horsemen and he trusted in them And Ionathas pursewed him vnto Azorus and they ioyned battel â And Apollonius left in the campe a thousand horsemen behinde them secretly â And Ionathas vnderstood that there was an embushement behind him and they compassed his campe and they threw dartes vpon the people from morning euen vnto euening â But the people stood as Ionathas had commanded and their horses laboured â And Simon put forth his armie and ioyned it against the legion for the horsemen were wearied and they were discomfited by him and fled â And they that were scattered by the playne fled into Azotus and entered into Bethdagon their idol house there to saue them selues â And Ionathas burnt Azorus and the cities that were round about it and he tooke the spoiles of them and the temple of Dagon and al that fled into it he burnt with fire â And there were that were slayne by the sword with these that were burnt almost eight thousand men â And Ionathas remoued the campe from thence and brought it to Ascalon and they went out of the citie to meete him in great glorie â And Ionathas returned into Ierusalem with his companie hauing manie spoiles â And it came to passe as Alexander the king heard these wordes he added yet to glorifie Ionathas â And he sent him a cheyne of gold as the custome is to be geuen to the cosins of kings And he gaue him Accaron and al the borders therof in possession CHAP. XI Ptolomeus king of Aegypt deceiptfully coming into Syria 8. surpriseth certaine cities taking his daughter from Alexander geueth her to Demetrius 15. Alexander flying away 17. is treacherously slaine 18. Ptolomeus dyeth the third day and Demetrius reigneth 20. Ionathas besiegeth the fortresse which resisted him in Ierusalem 24. obtayneth of Demetrius remission of tributes and other priuilegies 38 Demetrius dismissing his armie the souldiars conspire with Tryphon against him 43. Ionathas aydeth him with three thousand men who kil an hundred thousand mutiners 53. Demetrius breaking league with Ionathas is ouerthrowen by Tryphon 57 Young Antiochus reneweth league with Ionathas and he 65. as likewise his brother Simon prospereth 67. in great danger prayeth and preuaileth AND the king of Egypt gathered an armie as the sand that is about the sea shore and manie shippes and he sought to winne the kingdom of Alexander by guile and to adde it to his owne kingdom â And he went out into Syria with peaceable wordes and they opened to him the cities and mette him because Alexander the king had commanded them to goe forth to meete him for that he was his father in law â But when Ptolomee entered the cities he put garrisons of souldiars in euerie citie â And as he approched to Azotus they shewed him the temple of dagon burnt with fyre and Azotus and the rest therof throwen downe and the bodies cast forth and the graues of them that were slaine in the battel which they had made neere the way â And they told the king that Ionathas did these thinges to raise enuie against him and the king held his peace â And Ionathas came to meete the king into Ioppe with glorie and they saluted one an other and they slept there â And Ionathas went with the king euen to the riuer that was called Eleutherus and he returned into Ierusalem â And king Ptolomee obteyned the dominion of the cities euen to Seleucia by the sea side and he purposed euil purposes against Alexander â And sent legates to Demetrius saying Come let vs make a league betwen vs and I wil geue thee my daughter that Alexander hath thou shalt reigne in the kingdom of thy father â For it repenteth me that I haue geuen him my daughter for he hath sought to kil me â And he disprased him for that he coueted his kingdom â and he tooke away his daughter gaue her to Demetrius and alienated him self from Alexander and his emnities were made manifest â And Ptolomee entered into Antioch he put two crownes vpon his head of Egypt of Asia â But Alexander the king was in Cilicia at that time because they rebelled that were in those places â And Alexander heard it and came to him into battel and Ptolomee the king brought forth an armie and mette him with a strong power and put him to flight â And Alexander fled into Arabia there to be protected and king Ptolomee was exalted â And Zabdiel an Arabian tooke of Alexanders head sent it to Ptolomee â And king Ptolomee died the third day and they that were in the fortresses perished by them that were within the campe â And Demetrius reigned the yeare an hundreth sixtie seuen â In those dayes Ionathas gathered together them that were in Iurie to winne the castel in Ierusalem and they made engins against it â And certaine that hated their owne nation wicked men went to king Demetrius and told him that Ionathas besieged the castel â And as he heard it he was wrath and forth with he came to Pâolemais and wrote to Ionathas that he should not besiege the castel but should meete him to talke together in hast â But as Ionathas heard it he bade them besiege it and he chose of the ancients of Israel and of the priests and put himself in hazard â And he tooke gold and siluer and rayments and manie other presents and went to the king to Pâolomais and he found grace in his sight â And certaine wicked men of his nation solicited against him â And the king did to him as they had done to him which had bene before him and he exalted him in the sight of al his freinds â and he established to him the chiefe priesthood and whatsoeuer other thinges he had before precious and he made him the chiefe of his freindes â And Ionathas requested of the king that he would make Iurie free and the three toparchies Samaria the confines therof and he promised him three hundred talents â And the king consented and he wrote to Ionathas epistles of al these thinges conteyning this tenure â KING Demetrius to his brother Ionathas greeting to the nation of the Iewes â A copie of the epistle which we haue writen to Lasthenes our parent concerning you we haue sent to you that you might know it â KING Demetrius to Lasthenes his parent greeting â We haue determined to do good to the nation of the Iewes our freinds that keepe the thinges that are iust with vs for their gentlenes which they beare towards vs. â We haue ordayned therfore vnto them al the coasts of Iurie the three cities Apherema Lyda Ramatha which are added to Iurie of Samaria al their confines to be sequestred to al them that sacrifice in Ierusalem for these thinges
vniust maintenance therof and in the exercise of the coyte â And setting nought by the honours of their fathers they esteemed the Greeke glories for the best â by reason wherof they had dangerous contention and they had emulation toward their ordinances and in al thinges they coueted to be like to them whom they had enemies and murderers â For to doe impiously against the lawes of God escapeth not vnpunished but this the time folowing wil declare â And when the gamme vsed euerie fifth yeare was kept at Tyre and the king was present â the wicked Iason sent from Ierusalem sinful men carying three hundred didrachmaes of siluer for the sacrifice of Hercules which they that caryed it requested that it might not be bestowed on the sacrifices because it ought not but that it might be deputed for other charges â And these were offered in dede by him that sent them vnto the sacrifice of Hercules but because of them that were present they were geuen to the making of gallees â And Apollonius the sonne of Mnestheus being sent into Aegypt because of the nobles of Ptolomee Philometor the king when Antiochus vnderstood that himself was made an alien from the affaires of the kingdom prouiding for his owne commodities departing thence he came to Ioppe and from thence to Ierusalem â And being magnifically receiued of Iason and the citie entered in with torch lights and with prayses and from thence he turned his armie into Phaenicia â And after the time of three yeares Iason sent Menelaus brother of the foresaide Simon carying money to the king and to bring answers of necessarie affayres â But he being commended to the king when he had magnified the presence of his power wrested the high priesthood vpon him self ouer bidding Iason three hundred talents of siluer â And hauing receiued commission from the king he came hauing in deede nothing worthie of the priesthood but bearing the mind of a cruel tyrant and the wrath of a wilde beast â And Iason indeede who had circumuented his owne brother being himself deceiued was driuen out a fugitiue into the countrie of the Ammanites â And Menelaus obteyned the princedom but concerning the money promised to the king he did nothing wheras Sostratus that was gouernour of the castel exacted it â For to him perteyned the exacting of the tributes for which cause they were both called out to the king â And Menelaus was remoued from the priesthood Lysimachus his brother succeeding and Sostratus was made gouernour of the Cyprians â And when these things were a doing it chanced the Thaâsians and the Mallotians to moue sedition because they were geuen for a gift to king Antiochus concubine â The king therfore came in hast to pacifie them one of his companions Adronicus being lefte substitute â But Menelaus supposing that he had taken a conuenient time stealing certaine vessels of gold out of the temple gaue them to Adronicus and others he had sould at Tyre in their neere cities â Which thing when Onias vnderstood most certainly he rebuked him keeping himself in a safe place at Antioche beside Daphne â Wherupon Menelaus coming to Andronicus desired him to kil Onias Who when he was come to Onias and right handes being geuen with an oath although he was suspected of him had perswaded him to come out of the sanctuarie immediatly he slew him not reuerencing iustice â For which cause not only the Iewes but also other nations likewise were offended and tooke it greuously for the vniust murder of so great a man â But when the king was returned out of the places of Cilicia the Iewes went vnto him at Antioch and also the Greekes complayning of the vniust murder of Onias â Antiochus therefore was sorie in his minde for Onias and being inclined to pitie he shed teares remembring the sobrietie and modestie of the deceased â And his hart being incensed he commanded Andronicus being spoiled of the purple to be led about al the citie and that in the same place wherin he had committed the impiety vpon Onias the sacrilegious person should be depriued of his life our Lord repaying him worthie punishment â And manie sacrilegies being committed of Lysimachus in the temple by the counsel of Menelaus and the rumour being bruited abrode the multitude gathered together against Lysimachus much gold being now caryed out â But the multitudes making insurrection and their mindes replenished with anger Lysimachus arming almost three thousand began to vse vniust handes a certaine tyrant being captaine farre growne in age and also in madnes â But as they vnderstood the endeuour of Lysimachus some tooke stones some strong clubbles and certaine threw ashes â And manie in deede were wounded certaine also throwne to the ground but al were put to flight the sacrilegious person also himself they slew beside the treasurie â Concerning these thinges therefore iudgement began to be commenced against Menelaus â And when the king was come to Tyre three men sent from the ancients put vp the matter vnto him â And when Menelaus was ouercome he promised Pâolomee to geue much money to perswade the king â Pâolomee therfore went to the king being in a certaine courte as it were to coole himself and brought him from his purpose â and Menelaus certes being guiltie of al the euil was quitted of the crimes and the poore wretches who if they had pleaded the cause euen before Scythians should be iudged innocent them he commanded to death â Quickly then did they vniustly suffer which prosecuted the cause for the citie the people and the sacred vessels â For the which thing the Tyrians also being offended were very liberal towards the burial of them â But Menelaus because of their auarice that were in power continewed in authoritie increasing in malice to the betraying of the citizens CHAP. V. Visions of armies fighting in the ayre appeare in Ierusalem fourtie dayes 5. Iason with a thousand men surpriseth the citie killeth manie citizens but is expulsed and dyeth myserably 11. Antiochus persecuteth the Iewes 15. spoyleth the temple and prophaneth holie thinges 27. Iudas with others flee into the desert AT the same time Antiochus prepared a second iourney into Aegypt â And it came to passe that through out the whole citie of Ierusalem were senne for fourtie dayes in the ayre horsemen running hither thither hauing golden stoles and speares as it were companies armed â and coursing of horses set in orders by rankes and that there were encounterings together neere hand and shakings of sheildes and a multitude of men in helmets with swordes drawen and throwing of darts and the glittering of golden armour and of al kind of harnes â Wherefore al prayed that the wonders might be turned to good â But when there was a false rumour gone forth as though Antiochus had bene parted this life Iason taking vnto him no lesse then a thousand men suddenly set vpon the citie
they resolued to fight and to encounter manfully that manhood might decide the matter because the holie citie and the temple were in danger â For there was lesse care for their wiues and children and also for their bretheren and kinsemen but the greatest and principal feare was for the holines of the temple â And they also that were in the citie tooke no litle care for them that were to ioyne battel â And when they did al hope that iudgement would be geuen and the enimies were present and the armie was set in aray the beastes horsemen disposed in conuenient place â Machabeus considering the coming of the multitude and the varietie of the prouision of armour and the fiercenes of the beastes stretching forth his handes vnto heauen he inuocated our Lord that worketh wonders who not according to the might of armes but according as it pleaseth him geueth victorie to the worthie â And he sayd inuocating in this maner Thou Lord which didst send thyne Angel in the time of Ezechias king of Iuda and didst kil an hundred eightie fiue thousand of the campe of Sennacharib â now ô Dominatour of the heauens send thy good Angel before vs in feare and trembling of the greatnes of thyne arme â that they may be afrayde which with blasphemie come against thyne holie people And he in dede ended his prayer thus â But Nicanor and they that were with him with trumpets songues came nere â But Iudas and they that were with him inuocating God by prayers ioyned battel â with the hand in dede fighting but in their hartes praying to our Lord they ouerthrew no lesse then fiue and thirtie thousand being greatly delighted with the presence of God â And when they had ceased and returned with ioy they vnderstood that Nicanor was slaine for al his armour â A shout therfore being made and a great crie they blessed the Almightie Lord in their countrie language â And Iudas who by al meanes was in bodie and mind readie to dye for his citizens commanded that Nicanors head and hand with the shoulder being cut of should be caried to Ierusalem â Whither when he was come hauing called his countrimen and the Priestes to the altar he sent also for them that were in the castel â And shewing them the head of Nicanor the wicked hand which he stretching forth against holie house of almightie God had mightely bragged â The tongue also of impious Nicanor being cut out he commanded to be geuen pecemeale to the birdes and the hand of the furious man to be hanged vp against the temple â Al therfore blessed the Lord of heauen saying Blessed be he that hath kept his place vndefiled â And he hung vp Nicanors head in the toppe of the castel that it might be an euident manifest signe of the helpe of God â Therfore al by common counsel decreed by no meanes to let passe this day without solemnitie â but to kepe the solemnitie the thirtenth day of the moneth Adar which is called in the Syrian language the day before Mardocheus day * These thinges therefore being done concerning Nicanor from that time the citie being possessed of the Hebrewes I also in these wil make an end of speaking â And if wel and as is competent for a storie that myself also would but â if not so worthely it resteth to be pardoned me â For as to drinke alwayes wine or alwayes water is hurtful but to vse now one now an other is delectable so to the readers if the speach be alwayes exact it wil not be gratful Here therefore it shal be ended ANNOTATIONS CHAP. XV. 12. Onias prayed for al the people And. v. 14. Ieremie prayeth for the people As against prayer of the faithful for the dead Ch 12. so against prayer of Saincts for the militant Church Protestants haue no better euasion vvhen they are pressed with these examples then by denying the auctoritie of the Bookes For seing the Prophet Ieremie and the Highpriest Onias being in Limbo patrum no holie soules ascending into heauen before Christ did pray for the vvhole people of the Ievves it is also certaine that they and other Sainctes in glorie do of their excellent charitie pray for those that are in this mortallife Yet neither do vve Catholiques vrge this place as though vve had no other to alleage for vve shevv the same doctrine by other holie Scriptures Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others neither must vve omite these bookes because our aduersaries denie them seing the lerned Doctores and holie Fathers confirme the same doctrine by those Scriptures Among others ancient Origen tomo 18 in Ioan. sayth it appeareth that Sainctes departed from this life haue care of the people as it is written sayth he in the Actes of the Machabees manie yeares after the death of Ieremie this is Ieremie the prophet of God vvo prayeth much for the people Likervvise S. Bernard Ser. 3. vigil Natiuit Domini Ser. 11. againe Ser. 76. in Cantica admonisheth that a good religious man is like to this Onias who prayeth to God for al the people 39. If not se vvorthely He demandeth not pardon as though he suspected any error in his doctrine or in the history but of his vnpolished stile in writing As S Paul sayth that himself vvas rude in speach yet not in knovvlege 2. Cor. 11. v. 6. But we who by Gods great goodnes haue passed now to the end of this English old Testament iustly fearing that we haue not worthely discharged so great a worke and in no wise presuming that we haue auoided al errors as wel of doctrine as historie much more we acknowlege that our stile is rude and vnpolished And therfore we necessarily and vvith al humilitie craue pardon of God and al his glorious Sainctes Likevvise of the Chruch militant and particularly of you right vvelbeloued English readers to vvhom as at the beginning vve directed and dedicated these our endeuoures so to you vve offer the rest of our laboures euen to the end of our liues in our B. Sauiour IESVS Christ to vvhom be al praise and glorie Amen THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SIXTH AGE from the captiuitie in Babylon to the coming of our Sauiour nere the space of 640. yeares SVCH is the prouidence of Almightie God that not obscurely or at sometimes only but manifestly and without intermission his Diuine Maiestie is acknowleged his name glorified his Religion professed and his preceptes obserued by a visible knowne Church from the beginning of the world to the end therof as we haue already shewed in the other fiue ages and shal no lesse clerly declare the same in this sixth For albeit the peculiar people of God were for their sinnes caried forth of their countrie and held captiues in Babylon seuentie yeares and after their reduction
in the space of nere 300. yeares   l 2564.   l Othoniel the first Iudge of the tribe of Iuda deliuered the Israelites from molestation of the king of Syria He gouerned comprehending also the intermission fourtie yeares Iudic. 3. v. 11. Neither did it suffice their phancies to coÌmend themselues and their goodes to the protection of few goddes but diuers thinges yea and the same thinges according to diuers state to diuers goddes and goddesses As S. Augustin noteth li. 4. c. 8. de ciuit that they thought it not sufficient to coÌmend their landes possessions to one god or goddesse but the fieldes to one mouÌtaines to an other little hilles to an other valleys or medowes to an other Likewise their corne not al to one but the sede newly sowne to one beginning to brewerd to an other when it riseth beginneth to haue knottes to an other when it bladeth to an other when the eare springeth to an other when it is ripe readie to be reaped to an other And so without end more and more vaine goddes were imagined by the diuels suggestion The booke of Iudges sheweth the state of the people of God the space of nere three hundred yeares after the death of Iosue when they had sometimes temporal gouerners of diuers tribes some times none m 2588.   m Aod of the tribe of Beniamin the second Iudge killed Eglon king of Moab and so deliuered Israel and slew tenne thousand Moabites Iud. 3. v. 20. 29.      n Samgar a husbandman the third Iudge killing six hundred Philisthimes with the culter of a plough defended Israel Iudic. 3. v. 31. He with Aod and the times wanting iudges gouerned seuentie fiue yeares   o 2663.   o Barach by direction of Debora a prophetesse fighting against Sisara chiefe captaine of Iabin king of Asor Iahil a stout woman slew the same captaine striking a naile in his head Iud. 4. They gouerned 38. yeares    Abisue Salmon p Gedeon confirmed by miracles that he was sent of God ouertherw the Madianites and deliuered Israel gouerning fourtie yeares Iudic. 6. 7. 8.   p 2701.   q Abimelech the base sonne of Gedeon vniustly vsurping auctoritie killed his seuenty bretheren one only escaping but within three yeares was hated of his folowers and slaine by a woman Iud 9.   q 2741.   r Thola defended the countrie from inuasion of enimies three yeares Iud. 10.   r 2744.   s Iair a potent noble man defended the people twentie two yeares Iud. 10. v. 3.   s 2767. Bocci  t Iepte first reiected but afterwards intreated by the ancientes of the people fought for them and ouerthrew the enemies And vpon an vndiscrete vow offered his daughter in sacrifice Iud. 11.   t 2789.  Booz   who so deluding men brought them to eternal ruine    v He killed in ciuil warre fourtie two thousand Ephraimites and gouerned six yeares Iud. 12.   w 2795.   w Abesan a fortunate good man ruled in peace seuen yeares Iudic. 12. v. 9. About this time Booz of the tribe of Iuda maried Ruth a Moabite by whom the right line of Iudas descended by Phares to Dauid Ruth 4. v. 18. c. The people in this time of peace fel againe to idolatrie For which God suffered the Philistimes to afflict them Iud. 13. The tribe of Dan set vp idolatrie Iud. 18.  x 2802.   x Ahialon gouerned likewise in peace tenne yeares Iud. 12. v. 11. A hainous crime being committed in the tribe of Beniamin and not punished the other Israelites made battle against them being themselues also great sinners lost manie men in two conflictes but in the third the tribe of Beniamin was almost destroyed Iud. 19. v. 20. The booke of Ruth amongst other mysteries sheweth the genealogie of Dauid of whose sede Christ was borne y 2812.  Obed. y Abdon an other nobleman gouerned eight yeares Iud. 12. v. 13.   z 2820. Ozi  z Samson from his birth a Nazareite of admirable streingth did manie heroical actes killed manie Philistimes in his life more by his owne death He gouerned twentie yeares Iud. 13. v. 5. c. ch 16. v. 31.   a 2840. Hei otherwise Zaraias  a Heli of the stocke of Aaron by the line of Ithamar was High priest and gouerned Israel fourtie yeares 1. Reg. 4. v. 18.     Isai or Iesse b Samuel whose mother being long barren had presented him an infant in the temple according to her vow was a Nazareire and a prophet from a child 1.  The foure bookes of kings shew the state of the Church from the b 2880.     first kinges of Gods people to their captiuitie And the two bookes of Paralipomenon do repete briefly some thinges written before partly adde thinges omitted in other bookes  Maraioth Dauid b. Reg. 1. 3. And after the death of Heli gouerned the people of Israel before Saul twentie yeares And with him twentie yeares more About the yeare of the world 2830. Troy was taken and destroyed by the Grecians In which battel were Agamemnon Vlisses Achilles Nestor many others not in dede so renowmed for anie vertues or factes of their owne as Homer Horace Viâgil Onid others by poetical libertie flatterie sette them forth But most follie appeareth in that the citie of Rome was afterwards commended to those goddes which were taken in Troy not able to defend them selues from inuasion and spoile S. Aug. li. 1. c. 3. ciuit The psalmes written by Dauid a summarie of al holie Scriptures c 2900. Achimelech or Amarias Dauid king c By the importunitie of the people to haue a king God appointed Samuel to annoint Saul 1. Reg. 10. who at first gouerned wel but afterwards declining from God was deposed Dauid annointed by the same prophet Samuel 1. Reg. 16. Yet Saul was not actually depriued of the scepter so long as he liued 1. Reg. 31.   d 2920. Abiathar or Achitob Salomon d Dauid king prophetââ led his kingdom as a right parterne of al good kinges made the booke of Psalmes ful of al diuine knowlege prepared meanes for building the temple ordained diuers sortes of musitians and reigned fourtie yeares 2. Reg. totus 2. Par. 23 c.   e 2960. Sadoc  e Salomon excelling in wisdom prospered in this world 3. Reg. 3. c.   f 2964.   f He built the temple and adorned the same with al excellent furniture requisite for Gods seruice disposing al in order as Dauid had ordained   THE END OF THE FOVRTH AGE THE BEGINNING OF THE FIFTH AGE AnnimuÌdi High-priests kinges of luda The sacred Historie Schismes and infidelitie Scriptures g 2972.   g The temple being finished in seuen yeares was
theâ dedicated most solemnly with exceding deuotion of the king and al the people with abuÌdance of sacrifices And afterwardes the same king Salomon writte three sapiential bookes The Prouerbes Ecclesiastes the CaÌâicle of Canticles But in his old age fel from God and it is vncertaine whether he dyed penitent or no. He reigned fourtie yeares 3. Reg. 11. Ieroboam the first king of the tenne tribes made a wicked schisme setting vp two golden calues in Bethâl and Dan which most of the people serued as their goddes  h 3000. Achimaas Roboam h King Roboam leauing the aduise of ancientes and folowing young counselers âffended the people and âs seruant Ieroboam was made king of tenne tribes only Iuda Benâamin remayning to him He reigned seuentene yeares 3. Reg. 14. v. 21. He reââned 22. yeares 3. Reg. 12 After him were these kinges of diuerse families of the same tenne tribes The Prouerbes Ecclesiâst s. Canticle of Canticles i 3017.  Abias i His sonne Abias reigned wickedly three yeares 3. Reg. 15. v. 2. Nadab sonne of Ieroboam reigned two yeares 3. Reg. 14. Basa of the tribe of Issachar reigned 24 yeares 3. Reg. 15. Ela two yeares 3. Reg. 16.  k 3020. Azarias Asa k Asa a good king destroyed idolatrie and reigned 41. yeares 3. Reg. 15. v. 10. Zambri but seuen dayes 3. Reg. 16. v. 15. Amri 12. yeares wherof The bni reigned in ciuil warre against him three yeares v. 22. Achab maried Iezabel a Sidonian and serued Baal reigning 21. yeares 3. Reg. 10. c.  l 3061.  Iosaphat l Iosaphat gouerned the kingdom wel 25. yeares 3. Reg. 22. v. 42. 43. sauing that he ioyned affinitie with Achab king of Israel and with Iezabel 2. Paral. 18. v. 1.    Iohanam     m 3086.  Ioram m Ioram reigned wickedly eight yeares 4. Reg. 8. v. 17. 18. 2. Paral. 21. v. 5. 6. The three next are omitted by S. Mathew Ochozias reigned two yeares 3. Reg. 22. v 52. Elias Elizeus and diuers other Prophetes preached did manie miracles in the kingodm of Iuda and Israel not writing any particular bookes n 3094. Ioiada * Ochozias n By the euil counsel of his mother Athalia Ochozias gouerned wickedly one yeare was slaine by Iehu together with Ioram king of Israel 4. Reg. 8. v. 27. ch 9. v. 27. 2. Paral. 22. v 3. 9. Ioram twelue yeares 4. Reg. 3. Iehu killed Ioram and Iezabel destroying the whole house of Achab reigned 8. yeares 4. Reg. 9. 10.  o 3095.   o Quene Athalia murthering the children of her owne sonne the late king vsurped the kingdom six yeares 4. Reg. 11. v. 1. Ioachaz reigned 17. yeares 4. Reg. 13.  p 3101.  * Ioas. p The youngest sonne of Ochozias called Ioas being saued from the slaughter was made king by meanes of Ioiada Highpriest and Athalia slaine 4. Reg. 11. v. 4. Ioas reigned sixtene yeares 4. Reg. 13. v. 10. Ieroboam 41. yeares 4. Reg. 14. v. 23.   Zacharias  He gouerned wel during the life of Ioiada But afterwards fel to idolatrie caused Zacharias the High-priest and sonne of Ioiada to be slaine 2. Paral. 24. v. Zacharias reigned but six monethes 4. Reg. 15. v. 8.   Sadoc or Ioathan  22. And shortly after the sameking was trecherously slaine when he had reigned 41. yeares 4. Reg. 12. v. 20. 2. Paral. 24. v. 25. Sellum but one moneth 4. Reg. 15. v. 15.  q 3142. Sellum * Amasias q Amasias beginning wel did some good thinges 4. Manahem reigned 10. yeares 4. Reg. 15. v. 17. Phaceia two yeares 4. Reg. 15. v. 23.  Helcias  Reg. 14. v. 3. But after the spoile of the Idumeans he worshipped their idols 2. Paral. 25. v. 14. And reigned 29. yeares ibidem Phacee reigned 20. yeares 4. Reg. 15. v. 27.  r 3171.  Ozias or Asarias r Ozias sometime reigned wel 4. Reg. 15. v. 3. but afterwards presuming to offer incense on the altar was repelled by the Highpriest presently strooken with leprosie and cast out of the temple and citie He liued after that he was king 52. yeares 2. Par. 26. v. 16. Osee reigned nine yeares 4. Reg. 17.   Azarias  s Ioathan a godlie king gouerned a great part of his fathers time and after his death sixtene yeares 4. Reg. 15. 2. Par. 27. The kingdom of Israel hauing stood aboue two hundred and fifetie yeares was subdued by the Assitians much people caried captiue into Assyria 4. Reg. 17. v. 6. In the dayes of king Ozias was Isaias the Prophet Likewise Osee Ioel Amos Abdias and Ionas s 3223.  Ioathan t Achaz a wicked king after manie benefits receiued from God fel to idolatrie reigning sixtene yeares destroyed holie thinges shut vp the temple and peruerted manie of the people 4. Reg. 16. 2. Paral. 28. The Grecians euerie fourth yeare set forth enter Iudes in honour of Iuppiter Olimpius wherof begane the count of Olimpias about the yeare of the world 3247. Micheas prophecied in the reigne of Ioathan the former prophetes yet liuing  Vrias  v Ezechias a most godlie king aduanced true religioÌ which was much decayed He recouered health being mortally sicke which was confirmed by miracle in the sunne returning backe and made a Canticle of praise with thankes to God and reigned 29. yeares 4. Reg. 18. 2. Paral. 29. 30. 31. 32. And after six Olimpiades that is 24. yeares Rome was built  t 3239.  Achaz  New inhabitantes being sent from Assiria into Iurie mixed their paganisme with the Israelites religion made manie wicked and detestable Sectes 4. Reg. 17. v. 29. Nahum and Habacuc prophecied after the captiuitie of the tenne tribes v 3255.  Ezechias    w 3284.  Manasses w Manasses for his great sinnes was caried captiue into Babylon where he repented and was restored to his kingdom he reigned liued in captiuirie 55. yeares 4. Reg. 21. â Par. 33.  About this time happened the historie of To bie who liued in al 102. yeares Tob. 14. v. 2. x 3339.  Amon. x Amon reigned euil two yeares 4. Reg. 21. 2. Par. â3  Sophonias prophecied in the reigne of Iosias king of Iuda y 3341.  Iosias y Iosias a very good king purged the Church of idolatrie repayred the temple celebrated a most solemne Pasch was slaine in battel by the king of Aegypt which al the people much lamented especially Ieremie the prophet when he had reigned 31. yeares 4. Reg. 22. 23. 2. Par. 34 35. In the time of Numa the second king of the Romanes Pithagoras taught transmigratioÌ of soules from one bodie to an other Ieremie also begane to prophecie beiÌg a child in the dayes of Iosias continued in the captiuity of the two tribes Baruch was his Scribe and also a Prophet z â372  Ioachaz or Iechonias z Ioachaz otherwise
called Iechonias reigning but three monethes was caried into Aegypt where afterwards he dyed 4. Reg. 23. v. 34. and Eliakim otherwise called Ioakim his brother was made king Who in the third yeare of his reigne was caried into Babylon 4. Reg. 23. v. 34. 2. Par. 36. v. 4. 5. and with him Daniel and the other three children Dan. 1.  Daniel begane to prophecie also verie young in Babylon and continued after  Zaraias  Shortly after which time happened the historie of Susanna Dan. 13.  the relaxation from captiuitie    And the same Ioakim after his reigne of three yeares liued other eight yeares in captiuitie 4. Reg. 24. v. 1. 2. Par. 36. v. 4. 5. A certaine captaine picking a quarel apprehended Ieremie and by consent of principal men cast him into a dungeon the king not knowing therof 4. Reg. 25. Iere. 37. 38. Ezechiel prophecied also in the captiuitie in the countrie nere to Babylon a 3383.  Ioachin otherwise Iechonias a Ioachin called also Iechonias sonne of the former Iechonias or Ioachaz reigned but three monethes was caried into Babylon with him Ezechiel the Prophet and others And his vncle Matthanias otherwise named Sedecias was made king who reigned eleuen yeares 4. Reg. 24. 2. Paral. 36. Ismael killed Godolias the gouernour and others 4. Reg. 25. Iere. 41.  b 3394. Iosedech  b In the eleuenth yeare of Sedecias when king Iechonias the younger was prisoner in Babylon Ierusalem was taken the Temple destroyed and the people caried captiue into Babylon 4 Reg. 25. 2. Paral. 36. In the meane time Daniel was in singular great estimatioÌ both with the faithful people and Paganes and was aduanced to auctoritie as also by his meanes the other children for which they were enuied and persecuted but were miraculously protected Dan. 1. ad 7. 13. 14. Manie Iewes fled into Aegypt and fel to idolatrie resisting contemning Ieremies admonitions to the contrarie Iere. 42. 43. 44.  THE END OF THE FIFTH AGE THE BEGINNING OF THE SIXTH AGE Anni muÌdi High-priests The line of Dauid The sacred historie Schismes and infidelitie Scriptures c 3418. Iesus sonne of Iosedech From the captiuitie the Iewes had no kinges but the line of Dauid continued in these persons from Iechonias to Christ c In the captiuitie by diligence of the prophetes manie Iewes had great zele in true religion And about the 24. yeare of the captiuitie Assuerus otherwise called Astiages made Esther Quene and wicked Aman seeking to destroy al the Iewes in those partes was himself hanged on the gallowes which he had prepared for Mardocheus Esther 7. c. When the Monarchie came to the Chaldees by the powre of Nabuchodo nosor king of Babylon there was greatest confusion of manie goddes and of al kindes of idolatrie The historie of Esther Mardocheus and Aman written in the booke of Esther in the captiuitie d3420  Salathiel d Euilmerodach deliuered Iechonias or Ioachin from prison and enterteyned him as a prince 4. Reg. 25. v. 27.   e3464   e Baltazar being slaine Darius king of Medes Persians possessed Babylon Cyrus succeding Darius released the Iewes from captiuitie and gaue licence to Zorobabel Iesus to reduce the people into Iurie     Zorobabel 2. Paral. 36. v. 22. 1. Esd 1. And great dissention among the more lerned Grecians For the Pithagorians put their chief happines or Summum bonum in the immortalitie of the soule The Stoiks in moral vertues The Achademikes coÌceiued much of pure spirites as Angels but could affirme nothing The Peripatetikes placed the consummation of al in the aggregation of spiritual corporal and worldlie prosperitie  f3465   f The Iewes being returned into Ierusalem sette vp an altar and offered sacrifice 1. Esd 3. v. 2.  Esdras write the relaxation of the Iewes from captiuitie And Nehemias the reparation of Ierusalem g3466   g The next yeare they begane to build the temple 1. Esd 3. v. 8.   h3469 Ioachin  h Attaxerxes otherwise called Cambyses also Assuerus forbade to perfect the temple And Iesus the Highpriest returned into Babylon 1. Esd 4. v. 7.     Abiud    i3470   i Daniel vnderstood by vision that Christ should come within seuentie wekes which make 490. yeares from the perfecting of the temple the walles of Ierusalem Dan. 9. v. 25. The schismatical Samaritanes opposed against the building of the temple 1. Esd 4.  k3490 Eliasib  k Aggeus Zacharias the prophets exhorted to build the temple 1. Esd 5. The Saduces acknowleging only the fiue bookes of Moyses reiected al other Scriptures and denied the resurrection Aggeus Zacharias l3500   l Iudith killed Holofernes either about this time or in the dayes of Manasses before the captiuitie Praefat. Iudith The Scribes expounded holie Scriptures sophistically Iudith either here or before the captiuitie m3502  Eliacim m The temple being perfected Malachias who is supposed to be Esdras exhorted to offer sacrifice with sinceritie Mal. 1. 2. The Pharises were precise in the letter corrupting the sense making large hemmes of their garments often washing themselues and the like Malachias n3508   n And Nehemias brought the kings Edict for the reparation of Ierusalem 2. Esd 2.   o3509   o Esdras Nehemlas and others labored in repayring Ierusalem but were often interrupted 2. Esd 3.   p3530  Azor. p About this time the citie was wel repayred with three walles 2. Esd 3. 7. And so by the iudgemeÌt of some expositers the count of seuentie wekes begane according to the prophecie of Daniel ch 9. v. 26.    Ioiada     q 3504. Ionathan  q Nehemias returning from Persia or Chaldea into Iurie found thicke water for the fire which Ieremie had hid in a deepe caue 2. Mach. 1. v. 20. 23.    Iaddus Sadoc r Alexander the great honored Iaddus the Highpriest Ioseph li. 11. c. 8. Antiq.   r 3644.   s Onias a most zelous godlie Highpriest 2. Mach. 4. was persecuted by Simon a church warden slaine by Andronicus a courtly minion v. 34. And after his death prayed for al the people ch 15. v. 12.   s 3689. Onias Achim t Iesus the sonne of Sirach writte the booke of Ecclesiasticus in the time of this Simon Highpriest as semeth ch 50. v. 24. 25.    Simon Priscus  v The seuentie two Interpreters being sent by Eleazarus Highpriest to Ptolomeus Philadelphus king of Aegypt translated the Hebrew Scriptures into Greke Sanaballat a Grecian obtayned licence for his sonnein law Manasses the Apostata high-priest to build a temple in Garizim Ioseph li. 11. c. 8. Antiq.  t 3700.   w An other Iesus Nephew of the former translated Ecclesiasticus into Greke Prolog Eccli Ananias an other false
and not these schismatikes were called and sent by God to gouerne his people :: Aaron being already established high Priest God againe confirmeth in âleâzar the progenie of priestlie succession in Aarons stock and noâ in other Leuites S. Aug q. 30. in âum :: This multitude did only in wordes fauour schismaââkes what iudgemeÌt then remaineth to those which ãâã external acâââ participatâ ãâã heretiâââ This historie âothers others were writteÌ for our admonition 1. Cor. 10. Core and his câplices were not heretikes but only schismatikes God accepteth not sacrifice done against his ordinance God by âpre ãâ¦ã hmeÌt preâânted heresââ wherto al ãâ¦ã tendeth Not only the authores of wickednes buâ al that con ânt much more that cooperate arâ vvorthie of death Rom. â :: For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle v. 10. :: The rodde signified the B. Virgin mother and the * desormatâ fully formed :: almondes Christ to wit the vâteâ pill his humanitie the shel his crosse the kernel his diuinitie VVho pacified by the bloud of his crosse al thinges in earth and in heauen Collos 1. S. Aug. ser 3. de temp Example of one miracle proueth the possibilitie of an other :: Ozâ was slaine for touching the arck â Reg. 6. :: This couenant of first-fruites and other rights geuen to the Priests shal be perpetual as salt is in euerie sacrifice Leuit. 2. :: Punishable with death :: The same things saith S August q. 33. and Theodoret q. 36. in Num which were shadow ed and prefigured in the old Testament are reueled and manifested in the New And this special sacrifice prefigured diuers particular things in Christs PassioÌ a His bodie of Adam signifying redde earth b At the age of 33. yeares c Alwayes most pure from sinne d Free from al bondage e Crucified without the gate of Hierusalem f Al SacrameÌts haue their vertue of Christs bloud g From the sole of his feet to the toppe of his head al wounded with the whippes crowne nailes c. h VVood of the crosse brought life to the world i Liuely heate of so infinite charitie dissolueth the coldnes of death k Christs suffering an exaÌple that we must also sustaine afflictions l Those that procured oâ cooperated to Christs death were polluted with sinne m Ioseph and Nicodemus buried Christ n His sepulcher was glorious o Those also that buried him neded cloansing by his Passion not for that work but for their sinnes p The old law did not remitte sinnes but the new q Baptisme in the name of the B. Trinitie r Without which no other SacrameÌt auaileth The Epistle on friday in the third weke of Lent :: The âock signified Christ the rodde his Crosse s. Aug. â 35 in Num :: By this the crosse is more euidently signified which was made of two peeces of wood s. Aug. ãâ¦ã :: Not doubting of Gods powre but supposing it vnmete that God shold stil worke miracles for so ââb borne a people they did not speake to the rock asthey were coÌmanded but chiding the incredulous multitude spake to them ambiguously so by occasion of others sinne also offended and for the same were punished ãâ¦ã Pâut 1 v ãâã â v. 16. 4 â 2â s. Aug q. 19. Theââ q 38 in Xuâ :: Mourning the dead was long before this obserued by tradition Gââ 23. 50. :: God forbidding images of idols yet commandeth to make an image for a good purpose :: Christ expoundeth this erecting of the brasen serpent of him self to be cruââfied Ioan. 3. :: As the Aegyptians were drowned in the sea so the Amorrheites were oppressed by the rockes falling vpon them the waters caried their carcases into the valley of Moab :: He consulted his false god whom he serued called him the Lord not knowing our Lord God almightie Theodoret. q. 40. Prâcopius in Num. :: God our Lord answered him not suffering the diuel to speake in this case :: Being sufficiently informed before for worldlie lucre he demandeth againe God for his punishment letteth him goe but suffereth him not to curse noâ speake euil of the Israelites but coÌtrariwise to prophecie much good which should come vnto them :: Nothing is here to be more merueled sayeth S. Augustin then that he was not afraide wheÌ he heard his asse speake vnto him But being accustomed to such monstruous things he replied familiarly nothing therwith astoonished :: Yet seing an Angel he fel downe terrified and adored him â 48. in Num. :: Balaam knowing him to be an Angel that appeared neither adored him with diuine honour as God nor with ciuil as a mortal man but with religious honour lesse then diuine more then ciuil See Exod. 20. :: God sometimes maketh false prophetes to vtter a truth because preiudicate mindes do rather geue eare to such theÌ to true prophetes Theod. q. 45. in Num. :: Before the diuel would curse Gods people he required sacrifice which being offered yet he could not worke his malice For by Gods commandmeÌs saith S. Hierom de mans 42. Israel is blessed cursing turned into praise and Gods voice is heard sounding from a profaine mouth :: Heretikes other infidels desire sometimes to die in state of Catholiques though they wil not liue as they do S. Greg. li. 33. c. 27. Moral * âikneâ of idâl :: VVhen Infidels can not draw others to false worship or cursing they are content that men professe no God nor religion at al. :: The spirite of prophecie came more vpon him but not grace iustifying M ãâ¦ã do prophecie and cast out diuels and worke other miracles and yet be daÌned Mat. 7. v. 22. :: In some âoâ this prophecie was fulfilled in King Dauid 2. Reg. 5. 8. seq but perfectly in Christ the bright and morniÌg starre Apoc. 22. To whom not anie one or manie but in general al nations are geueÌ for inheritaÌce and the endes of the world in possession Psal 2. Act. â v. 8. :: Not to his countrie but to his place of abode among the Madianites for there he was slaine shortly after chap. 31. v. 8. :: Balaam gaue this diuelish counsel to allure men by bellichere and lecherie vnto idolatrie chap. 31. v. 16. And euen so Heretikes drawe manie in these daies to heresie Sea Apoc. 2. v. 14. :: By assistance of the princes hang the idolaters v. 5. :: Either Phinees was one of the Iudges and so an example for such Magistrates to do iustice or he had a particular inspiration which is no warrant for priuate men to do the like For by Catholique doctrin killing of men is neither allowed nor excused but wheÌ it is done by publique authoritie or by mere casualitie against the killers wil. Catechis Rom. p. 3. c. 6. q. 5. D. Tââ 2. 2. q. 60 a. 6. :: Gods wrath being pacified by extirpation of the old bad people the new progenie is numbered which shal possesse the
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie âââ 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiââ crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huââ Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌg with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ to be atteÌtiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâe in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of ãâ¦ã e. After remissioÌ it is satisfactorie and meritorious The perfectioÌ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ omnipotent k vnknowen ââ riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâhuchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌs intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow ãâ¦ã them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ p. 2. â â q. â4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to ârie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so âateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
but as it came to his handes r Dauid the natural sonne of Iesse made no more Hymnes that is no more musical praises of God after this Psalme but the prefigured Dauid Christ our Sauiour the Sonne of God in his bodie the Church singeth ful new praises S. Aug in enarrat Psal sequentis 72. Affliction in this world is recompensed in the end the 9. key a To be songue by Asaph the master of musike and his companie b God is so excellent good as no tongue can expresse no hart can conceiue Psal 39. c The peace and prosperitie of the wicked tempted me to leaue the right narrow way and to goe the brode easie way with them d They neuer thincke of death e and if they suffer some affliction they quickly remoue it from them f They trauel not so much as good men do neither are they so often punished g Which maketh them proud and so they runne into al sortes of iniquitie h Whatsoeuer mischief came in their mind they feared not to committe it in fact i boldly extolling their owne wordes and workes and despising others k For this prosperitie of the wicked some of Gods people wil fall from the right way l and their dayes wil abound with calamities m The voice of the weake inclining to diffidence and doubt of Gods knowlege and prouidence n The prophet in his owne person answereth that if he should say such thinges he should reproue Gods children as faultie vnworthie of his protection and to be neglected wheras it is Gods prouidence to chastice his children whom he loueth o In this life we can not know the particular causes why the iust are afflicted and manie wicked prosper in this world p But only in general we are taught that euils are prepared for the guiles or deceptes q pride and other sinnes of the wicked r Not real but imaginarie felicitie Å¿ Almost burned vp with afflictions t Charged with heauie burdens without knowlege how long or to what end v yet not destitute of thy protection w Nothing to be desired in heauen nor in earth but God x In bodie and mind I thirst after thee my true inheritance y Men by their freewil make themselues enimies to God z determined their damnation forseing their final sinnes A prayer in long affliction the 7. key a Instruction for the congregation of the faithful in distresse not to seeke temporal towardes and prosperitie but to expect spiritual and eternal S. Aug. b In long persecution the weake beginne to feare or suspect that God hath vtterly abandoned them c But the stronger pray with confidence d being assured that God who hath conserued his Church hitherto from the beginning of the world wil conserue it st ãâ¦ã the end e An other reason why God wil conserue his Church is because he hath deliuered it often a strong arme as from bondage in Aegypt from persecution and oppression in the time of Iudges and kinges and lastly redemed it from the tyrannie of the diuel by Christs death f Thirdly the pride of the enimies moueth God to reuenge their wickednes and so to deliuer his owne people g They pretend to kepe solemne feastes like to thyne h They set vp altars against thyn altares or some new deuised external shew against the holie Rites of the Church i and that in publike places in the endes of high wayes or poââes and pinnacles k The prophet describeth the maner how persecutors destroy temples and al sacred thinges 4. Reg â l The whole crew or band of persecutors m The weake complaine that God sheweth not wââted signes nor sendeth succourse to his people by raising some prophet or other meanes to helpe them Luc. 1 70. n The perfect do answer that God both hath and wil releeue his people o Made the redde sea like waues p drowned Pharao and his hoste q of blacke diuels r geuen water out of rockes Å¿ made passage ouer Iordan t Ignorant blind and barbarous infidels lodge al kindes of iniquitie in their consciences v and therfore it is vnmeete that faithful people should be in bondage vnder thââ w These foolish audacious men do continually blaspheme al holie thinges x Omite not to punish them y seing they are obstinate and obdurate in pride and ââ hatred General iudgement the 9. key a Either this was the beginning of a songue to the tune wherof this Psalme was song as some Hebrew Rabbins testifie or as S. Augustin and other fathers explicate the Septuagint do admonish vs by occasion of this Psalme not to faâle in our hope for that God wil in no case violate his promise noâ purpose but wil render to euerie one in the day of Iudgement as they deserue b Christ with his Apostles and other assessorie iudges wil praise and thanke God for his admirable good prouidence and gouernement of this world c This duplication of the same word confirmeth vs of the assured performance of that which is here prophecied d Christ our singular principal and proper Iudge only and no mere creature knoweth the determinate time of general iudgement e The earth at that time shal be purged with flaming fire f yet shal not be destroyed but changed in qualities g An epitome or briefe summe of Christs doctrine to fâee from sinne h be not proud abuse not the powre you haue to do what you please i VVhen other Iudges sitte on tribunales some may be absent or escape from their sentences but al without exception shal be brought in persons when Christ God and Man shal iudge k Some shal haue sentence of eternal paine in hel some of eternal reward in glorie l though partly in this world partly in particular iudgement of euerie soule God hath alreardy and wil before the last day punish sinners yet there resteth more punishment and no impenitent sinners shal escape but al shal drinke of the bitter cuppe of eternal damnation m strong wine not delayde with water but mingled with bitter sharpe thinges as gal vinegre brimstone c. and so powred into festered woundes so they shal suffer vntolerable endles paine mixed with the worme of conscience losse of glorie rancor of hart and eternal desperation n Varietie of hellish torments from one extreme to an other as from snow waters to exceding heate Iob. 24. o The iust for wel vsing their powre of free wil and of al powre geuen them in this life are rewarded in heauen Gods prouidence towards his people the 3. key a For the congregation of faithful and godlie people b Amongst others one notorious example of Gods prouidence is recorded of an hundred fourescore fiue thousand Assirians slame in one night by an Angel 4. Reg. 19. c God was not only knowen in general as to pagane Philosophers and some others but more particularly to the Iewes the issue of Abraham Isaac and Iacob by his special benefites towards them d God suffering
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. â 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. â 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 Å¿ 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
vvombe of the Catholique Church l Moreouer as a strong archer striketh deepe with his arrovves so they that patiently suffer much in this vvorld m do multiplie good vvorkes n Such shal be very happie o very easily ansvver al that can be obiected against them p in the day of Iudgement Feare of God the vvay to happines the 7. key a If such seruants of God be maried they shal ordinarily haue issue and succession in their fa ãâ¦ã but especially the soules of such shal bring forth manie meritorious vvorkes b in the bââome of the Catholique Church vvhich vvas founded in Christs side c Children also signifie good workes d Revvard in heauen for good vvorkes in earth The Church stil firme in persecution the 6. key a Israel vvhich is the Church of God reioycing saith that enimies haue often b euen from the beginning of the world persecuted me as when Cain persecuted Abel other wicked persecuted Seth Enoch Noe the Chalders persecuted Abraham the Aegyptians persecuted the Israelites and so in other generations c But they haue neuer ouercome me So the Psalmist testifieth for al times past prophecieth the same for times to come d Persecuters not being able to ouerthrow or suppresse the Church haue laide great weightie burdens of tribulations vpon her backe which she hath patiently and strongly borne e they haue stil persisted one sorte after an other but with long animitie the Church hath stood fast and constantly passed through al distresses In moral sense sinners build iniquitie vpon the back of the Church yea and vpon Gods back when they presume to sinne trusting in the end to be absolued by vertue of holie Sacraments leift in the Church Likewise when they excuse their sinnes imputing the cause to other creatures of God vvherby they are allured vvhich is in effect saith S. Augustin to accuse God and to build iniquities on Gods back vvho made those creatures f God therfore who is iust vvil at last cast such presumptuous sinners from his back and breake their stiffe neckes g then shal they be confounded h separated eternally from God become like fruitles and vvithered grasse cast avvay despised yea cursed of al and blessed by none as the Prophet denounceth in the next verses The sixth penitential Psalme the 7. key a This prayer agreeth to al true penitents crying to God for helpe being ââ her in depth of sorovv for sinne and so it is one of the Penitential Psalmes or the depth of feruent desire to ascend tovvards perfection in vertue and from this vaile of miserie into heauen and so it is a Gradual Psalme or in the depth of temporal paines and so it is a special prayer for soules in Purgatorie offered by the Church in their behalfe b None is able to abide the rigour of Gods iustice c But al must relie vpon his mercie d For thy promises made in the law that thou wilt remitte sinnes to the penitent geue more grace to them that seeke it and mitigate also the paines due for sinnes e The hope of penitents is like to the watches of the day time from morning vntil night vvhich are more comfortable then vvatches of the night f The greatest comforth is in Christ our Redemer vvhose plentiful Redemption bringeth more abundance of grace g Christs Redemption being sufficient for al the vvorld is effectual only to true liuing members of the Catholique Church Confidence of innocencie the 7. key a Dauid by Gods special grace hauing a sincere minde tovvards al men euen tovvards his enimies and an humble hart not desiring anie thing ambiciously but al to the honour of God proposeth his ovvne example for others to imitate that they may vvith him offer the sacrifice of humilitie and innocencie vnto God from vvhom al good thinges procede b Al this vvith a thankful mind to God vvho gaue this grace c As children after they are vveaned come stil vvillingly to their mother so doth the childe of God relie vpon Gods helpe though he alvvayes feele not the same svvetnes d according to his demaneur herein he expecteth revvard e King Dauid or anie other being for his vertue aduanced and revvarded by God is a good example to moue others to do the like so shal they receiue like revvard Christs coming to restore man the 5. key a It is an vsual thing that Dauid Moyses other Prophetes speake of themselues in the third person b King Dauid desiring and so farre as lay in him promising to build a Temple to God vvith great instance prayed that he might persorme the same But God disposing othervvise that not he but his sonne should build it he neuertheles prepared the matter vvorkemen and money shevved the forme and disposed the Leuites hovv to serue therin c Moreouer by vovv depriued himself of entering into his ovvne house or taking his ordinarie rest til he might if it so pleased God knovv the place vvhere it should be built d It vvas reueled to Dauid that the Temple should be built in that part of Ierusalem vvhich looketh tovvards Bethleem othervvise called Ephrata vvhere our Sauiour vvas borne e VVithin Ierusalem vvhich is compassed vvith vvoodes In this vision also the vvhole forme of the Temple vvas reueled vnto him as he testifieth 1. Par. 28. v. 19. Al thinges quoth he came vvritten vvith the hand of our Lord vnto me that I might vnderstand al the vvorkes of the paterne f Holie Dauid moued vvith exceding deuotion repared to the place vvhere Gods Temple should be built g adored God vvhere the Propitiatorie as a footstoole representing Gods presence should stand VVhat meruel then if deuotion moue Christians to visite the holie places vvhere our Sauiour God and Man vvas Incarnare vvas borne suffered death vvas buried ascended into heauen or anie other place vvhere his feete stood h O God leauing Silo Gabaon and the like places come into thy holie Temple i VVith the Arke of couenant vvhere thou sanctifiest thy people And here againe the Prophet illuminated vvith a higher Mysterie and inflamed vvith more deuotion prayeth for Christes coming into the vvorld and that after his Passion he vvil rise not only in glorie of soule but also of bodie prefigured by the Arke of testimonie vvhich vvas in the tabernacle and after in the Temple k Grant therfore that thy Priestes vvhich must offer sacrifice in this sacred place be indued vvith vertues and good life vvorthie of their degree l and the Leuites vvho are ordained to serue there be likevvise made fitte for their diuers functions both in the old and nevv Testament m And seing thou hast geuen such meeknes deuotion zele sinceritie and other vertues making him a man according to thyne ovvne hart and therupon promised to establish his sede n differ not to send thy promised Messias Christ our Redemer o Henceforth to the end of this Psalme the Prophet relateth Gods reuelation to him That he hath truly
certaine that Salomon was sometime innocent and holie but was peruerted by wemen 3. Reg. 11. 3 Reg. 3. v 9. 12. :: Here againe it is euident that the Auctor reporteth Salomons speaches 1. Paral. 28. v. 5. 2. Par. 1. v. 9. :: VVisdom increated is with God yea is God him selfe Prou. 8. v. 22. :: VVisdom vvhich is geuen to men procedeth from God as a gift created :: Mans wisdom vvithout special wisdom from God is not sufficient to gouerne ourselues much lesse others The 3. part The excellent effectes of wisdom iustice :: Adam Gen. 1. v. 27. :: By this it is certaine that our first pareÌt Adam truly repented and had remission of his sinne Gen. 4. v. 8. Gen. 6. :: Noe. :: Abraham Gen. 19. :: Lot :: In al trees about Sodom there is only shew of fruite which when it is touched falleth into dust :: Lots wife an example of inconstancie :: Iacob Gen. 28. Gen. 37. :: Ioseph Gen. 41. :: Gods peculiar people Exo. 1. Exo. 3. Exo. 14. Exo. 12. Exo. 15. :: Moyses Exo. 16. Exo. 27. :: The Amalachites Exo. 17. Num 20. :: VVhen the Israelites wanted water God gaue them abundance out of rockes :: But turned the Aegyptians waters into blood :: After affliction the benefite of peace is more gratful :: Moyses was reiected when he iudged betwen his bretheren Exo. 2. :: 14. but was afterwards the deliuer of the whole people Act. 7. v. 45. Leuit. 26. v. 22. Iere. 8. v. 17. â Aegyptians seruing beasts for goddes were plaged by frogges stuiphes flees and locustes :: God made no creature euil as the Manichees foolishly imagined neither is there any God but one who alone created al thinges :: From the land of Iurie called sacred because God was there tightly serued in the old testament and mans redemption vvas wrought there by Christ Exo. 23. Deut. 7. :: By custom malice became as it were natural after that nature was corrupted :: Gods powre being almightie is only limited by his vvil Rom. 1. v. 23. :: Serpents battes moles like beastes which seme not only super fluous in the world but also hurtful yet were estemed as goddes :: Knowing him to be the only true God by vvhom they saw their false goddes destroyed yet they did not serue him as God :: Gods most proper name is HE WHICH 1â Exo. 3. v. 14. Rom. 1. Deut. 4. :: Seing no creature how excellent soeuer is or may be estemed a god it is more foolish to thinke an Image or statua or anie thing framed by mans handes can be God Isa 4. Iere. 10. God is the beginning of al thinges absolute and independing :: Great madnes to inuocate a wodden idol more base commonly more corruptible then the wood of a shippe :: As the Israelites went through the redsea :: The auctor prophetically alludeth to the wood of the Crosse on which our Sauiour redemed mankind :: From whole death procedeth mans iustification :: Inuention of Idols brought men to spiritual fornications corruption of maners :: This first idolatrie was only prâuâtly exercised by the father and his seruants at their masters coÌmandment by which occasion publique idolatrie came into the world wicked custom in time preuailing :: The name GOD in the proper signification can not be geuen to anie creature Manie enormious crimes procede from dolatrie :: Two sort es of periurie swearing by false goddes and swearing vntruthes Caluin falsly chargeth this booke vvith ârâor Gen. 31. Images of false goddes are rightly called idols Idolatrie begane by vvorshipping images of dead men vvith diuine honour Priuate idolatrie was before publique :: Of the diueâs sortes of idols and âdolaters see our brife Annotion vpon the 113. Psal :: Idolaters hauing forsaken and forgot the onlie true God become as Atheists making their temporal gaine of false goddes :: And so waxing insolent contemte and persecute the seruants of God :: Some idolaters worshipped brute beastes for goddes as being better then sensles images but al are abominable :: The Aegyptians were plagued for their idolatrie :: And that by beastes because they worshipped beastes for goddes and by death of their first begotten for their crueltie against Gods people :: God punished his owne people as a father for their amendment :: The brasen serpent not by anie vertue inherent but as a signe of Gods fauoure vvas the meanes of curing the people Num. 21. :: VVith the plague of haile there vvas also fire mixed Exo. 9. v. 24. VVhich destroyed the profitable cattle :: But burnt not other beastes that plagued the Aegyptians :: Haile did not extinguish the fire by Gods povvre aboue nature :: See the miracles of Manna Annoe Exod 16. :: He speaketh againe of Manna :: The vaine imagination of the vvicked that himself shal be saued vvil faile him Exo. â 10. :: Literally the ãâ¦ã s ââââa knes thâer dayes together Exo 10. v. 22. Morally they other gânâ les vvere in darknes vvithout faith in God til Christs Resurrection the third day :: A trubled conscience is a great torment :: This signified the conuersion of al nations to Christ :: The Church is called holie because it professeth holines and hath alwayes some holie men without the Church there is no sanctitie :: VVhen the Aegyptians drowned the Hebrews children Moyses was saued and reserued to guide the Israelites when the Aegyptians were drowned :: A prophecie of Christ comming into this world when there was temporal peace but extreme darkenes of âgnorance :: An other example of difference in Gods punishing his people for their âmendment and of the obstinate vnto their âuine Exo 14. â â8 Num. 16. â 46. Num 10 :: God foreseing the Aegyptians malice permitted them to persecute his people but was no way the cause nor auctor of their sinne Exo. 14. Exo. 16. :: The Amorrheites refused to grant them passage Num 21. v. 21. The Aegyptians brought them into seruitude Exo. 1. God changing the natural properties of elementes by them wrought iustice on sinners S. Greg. ââ 35. in Euang. Exo. 9. v. 24. Exo. 16. v. 2â Particular testimonies that this booke is holie Scripture It was written in Hebrew translated into Greke Difference betwen Ecclesiasticus and Ecclesiastes Panaretos The contents diuided into two partes By reason of a more perfect law the people of Israel were more renowmed then anie other nation in the world Deut. 4. :: Translations into other languages hardly expresse the seâse of the original tongue The 1. part Praises and preceptes of vvisdom :: Mans vvisdom is not able to comprehend the vvorkes of God :: Eternal glorie is the fruicte of the feare of our Lord not that this one vertue sufficeth but it is the beginning grounded in true faith and bringeth forth other vertues diuine giftes vvith the fruites of the Holie Ghost a ioyful crowne in the end Prou. 1. 9. :: Men drowned in
Pharises made deuising wicked traditions contrarie to Gods commandments Mat. 15. v. 5. :: The Iewes are called a deceiptful nation because they broke their promise made to God that they would serue him and kepe his commandments Exo. 19. v. 8. 4 Reg. ââ :: Senacharib not by his owne powre but as Gods instrument minister afflicted the Israelites Neuertheles he persecuted them of his owne free wil which God vsed for the punishment of his people In general therfore euil men are like to instruments without sense but differ in that mens actions are voluntarie vnreasonable and sensles creatures haue no wil at al but only natural apânes and inclination Iudi. 7. :: By these places Senacherib passed with his armie from Aegypt to Ierusalem :: The blessed virgin Act. 13. :: Christ our Sauiour replenished with the seuen giftes of the Holie Ghost of whose infinite plenitude his seruantes participate as it pleaseth his diuine spirite to impert 2. Thes 2. Rom. 15. :: Christ after his death which to the vvorld was ignominious vvould be gloriously buried by very honorable persons Ioseph and Nicodemus with abundance of most precious spices vvrapped in finne linnen and laide in a nevv monument to shew that the glorie of the iust beginneth from their death where the glorie of the vvicked endeth Christs sepulchre stil also remaineth glorious honored euen by the Turkes much more by Catholique Christians Exâ 15. Psal 117. The 2 part Tenne prophetical comminations against so manie people 's The 1. against Babylon :: The Iewes gaue thankes for their deliuerie from captiuitie of Babylon much more the Church of Christ rendereth thankes for her deliuerie from al sinnes :: Nemrod began the kingdom of Babylon Gen. 10. his sonne Belus did much augment it and his sonne Ninus brought it to be a very great Empire Monarchie But at last after 1240. yeares it was ouercome by Cyrus king of Persia Ezech. 32. Ioel. 3. Mat. 24. Mar. 13. âuc 2â :: Medes and Persians were called sanctified in that they were the ministers of Gods iustice in the ruine of Babylon which the Prophet foretelling calleth it The burden of Babylon :: After the slaughter there shal be so few Babylonians or Chaldeans left aliue that one man shal be more rare and precious then much fine gold Psal 1â6 Gen. 1â :: An other citie was built by the same name but much lesse in an other place of Chaldea :: Isaie prophecied the destruction of Babylon aboue 100. yeares before the Iewes were caried thither captiue and their captiuitie indured 70. yeares VVhich was released by Cyrus after he had ouercome the Babylonians Yet this space of nere 200. yeares is counted a short time in respect of so great a Monarchie as this was which had now continued aboue a thousand yeares from the time of Ninus yea was begunne by Nemrod Gen. 10. v. v. :: As Lucifer the greatest diuel so Nabuchodonosor king of Babylon fel through pride into extreme miserie :: The miraculous destruction of the Assiriansarmie beseging Ierusalem is recorded 4. Reg. 19. :: The second commination is against the Philistians 4 Reg 1â :: Though Achaz was dead whom the Philistims feared yet Ezechias a better king did afflict them more then the other had done 4. Reg. 18. v 8. Much more Ozias 2. Par. 26 :: From Ierusalem which is situated on the north of Philistea :: The third commination was against the Moabites :: Destruction made in the night preuented that they feared not the imminent danger but so much the more they were afflicted being sodainly oppressed vvith extreme myserie Iere. 4â EEâch 7. :: Miscrie euen of ââmiâs moueth a charitable hart to compassion So the Prophet lamenteth the Moabites afflictioÌ :: In the great miserie of he Moabites the Prophet saw one special cause of consolation that Christ the lambe of God which taketh away the sinnes of the world should be borne of their lineage by one of thâer progenie :: Of Ruth a Moabite who was maried to Booz and so was Dauids great grandmother Ruth 4. See the argument of Ruth :: The vvarres against Moab continued three yeares :: In vvhich it was brought into seruitude The fourth prophetical commination vvas against the Syrians Iosue 10. 11. c. :: After that the Assirians had afflicted the Israelites and their confederates them selues were also afflicted The fift was against the Aethiopians and Aegyptians * Or paper boates :: The Aegyptians bid their messengers goe swiftly tel the Iewes that they shal haue present helpe according as they require expect :: But the prophet shevveth that the Aegyptians them selues shal be ouerthrowne by the Assirians :: VVhen our B. Sauiour was caried in his infancie by his mother into Aegypt the idoles of that countrie lost their powre And the inhabitantes vvere specially blessed afterwards very manie beleued in Christ and sincerely serued him :: Both Iewes and Christians vnderstand this prophecie of the conuersion of the Aegyptians to Christ But the Ievves expect it as yet to come vve know that it is already fulfilled At least in part For there vvere sometimes manie Christians in that countrie yea manie most excellent Sainctes S. Paul S. Antonie S. Hilarion and innumerable others :: The holie prophet of noble bloud vvas not disobedient nor ashamed to goe naked because nothing is more honest then to obey Gods commandment S. Ierom. in âunâ locum Gods prouidence in punishing al that trust in men not in him Examples of mutations in kingdomes The sixt commination was against the Assirians specially the Babylonians :: Cyrus king of the Persians a people of smal powre of the Medes of great streingth Iere. 51. Apoc. 14. :: The seuenth prophetical commination was against the Idumeans :: The eight against the Ismaelites Arabiam :: The ninth against the cheefe rulers of Ierusalem :: Sion situated on a hil and often called a montaine is here called a vale for the afflicted state wherin it was in the captiuitie :: This Sobna had some of fiâe about the Temple but by craftie intrusion and vniust vsurpation rather then by lawful induction was very couetous ambicious so by Gods iudgement fel into miserie The tenth commination was against the Tyrians :: Tyrus was an iland as Ezechiel also describeth it ch 27. in the entrance yea situated in the hart of the sea but not farre distant for king Alexander filled vp that passage of water and made it continent :: The Tyrians reioyced in the Iewes captiuitie therfore God punished them with like captiuitie of 70. yeares The third part Prophecies perteyning to the whole world Osee 4. :: Diuersitie of states which is now in the world shal cease at the general iudgement and al men shal receiue according to their delertes :: Nere the end of the world manie forgetting the law of God nature wil rage in extreme furie against others persecuting murthering one an
of compassion âid wepe with their goddesse :: The prophet being first instructed by a voice that the destruction is nere at hand * Vas intersectionis :: forthvvith in the same vision ãâ¦ã men coming to kil the idolaters :: Yet one is sâât before the six to âaâke some vvhom Gods mercie vvil saue from the slaughter because he neuer suffereth his Church to be vvholly destroyed * Marke vvith â :: For abuses of holie Sacrifices Sacramentes and other sacred Rites God suffereth first Churches and Monasteries to be destroyed and clergie men and other religious persons to be persecuted and so punishment proceedeth to other offenders as 1. Pet. 4. v. 17. iudgement beginneth at the house of God Some translate Signe a signe or sette a marke vpon the foreheades Others translate more distinctly Signe Thau vpon the foreheades or Marke the foreheades vvith Thau or T. That is with the letter which hath the forme of a Crosse It was in the time of Ezechiel in figure now is in remembrance of Christs Crosse The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church Exo. 1â 1. Cor. â Honour of the Crosse proueth Christ to be God The signe of the Crosse vsed in Baptisme in Confirmation in the B Eucharist and in aâ holie Rites Miraculous apparitions of the signe of the Crosse The signe âââ the Crosse shal appeare before Christ coÌming to iudge The vnsigned shal be confounded The rightly signed shal be glorified :: In this vision appeared in the ayre as it vvere a man sitting in a throne of sapphire stone ouer the image of Cherubs foure wheeles vnder them :: The strange forme of these foure payre of wheeles signified the consonant agrement of the old and nevv Testament S Greg. ho. 6. in Ezech. :: They were readie to goe forward backward on the right hand on the left or to what part soeuer without turning about :: It semeth euerie one had as it vvere foure faces v. ât al like mens faces but one more resembling a mans face then the other one some what resembling an ore face c. 1. here called the face of a cherish another the face of a lion the other of an eagle :: The prophet in Chaldea saw in spirite what was dont in Ierusalem :: VVere not nevv houses builded say the false prophetes sine Ieremie said that al our houses should be destroyed vvherupon they inferiâ that his prophecie is false :: and so counted themselues as secure in Ierusalem as flesh in the potte :: The false prophetes feared warres but not captiuitie therfore the prophet assureth them that the people shal feele both sword captiuitie :: He lamented not the death of the false prophet but feared great ruine of the people seeing this wicked man dye so sodenly :: God stil conserueth his Church from vtter ruine as the prophets do often affirme Iere. 4. v. 27. ch 5. v. ââ 18. Psal 88. â â ââ :: Prouide furniture for trauel :: Trusse vp carie bag and bagage from one place to an other :: The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon and should not see Babylon But the euent conuinced their rash iudgement For he vvas caried thither blinde 4. Reg. ââ :: That which is commonly saide of manie is called a prouerbe :: False prophetes perswaded the people that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come As heretikes shal denie the day of general iudgement â Pet. â :: As a wal of clay or morter without straw or other temperature is washed away with rayne so vaine hopes of securitie without repentance good vvorkes deceiue the careles people that liue in sinne :: There were also false prophetisses feaning to be illuminated with the spirit of Prophecie as Debora Iud 4 Holda 4. Reg 22. other holie vvemen vvere in dede true prophetisses but these by :: flaterie deceiued the people saying they vvere in good state and in securitie vvhen they vvere in sinne in exâteme danger of both temporal and eternal ââââ :: God reueled to the prophet that these men came not sincerely to lerne but were setled in their hart to serue the idoles As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks :: Such men are first of al to be admonished to depart from idolatrie heresie schisme from al practise therof which is the first step of true conuersion to God :: God permitteth false prophetes to be deceiued to deceiue in punishment of their owne sinnes and of the people that heare them 3. Reg. 22. v. 19. 2. Par. 18. v. 18. :: Daniel then liuing Noe Iob departed from this life did sometime pray for the people els this allegation of their interceding were not to the purpose of confirming Gods immutable decre to punish this obstinate people As is noted of Moyses and Samuel Iere. 15. :: Noe is named for example of spiritual Pastors of the Church Daniel of al religious orders Iob of holie laie people S. Gregorie li 1. c. 1â âor :: There shal alvvayes be Pastors to bring forth seede spiritual children of God Gods Church is very often and fitly compared to a vine in respect of the excellent fruite so the branches cut of from the Church are most like to wilde superfluitie of the vine good for nothing but to the fire S. Aug. Tract 81. in Io. :: In burning a fagot the middes being first consumed v. 4. the rest of both endes are likewise put in the fire til al be consumed so none that are out of the Church can escape the fire :: Ezechiel was now in Babylon and therforce this admonition which he should geue to Ierusalem was to be notified there by letters and messengers sent thither for this purpose :: By al this is signified that God made the Israelites of a barbarous nation to be ciuil and gaue them not only thinges necessarie but also :: ornaments aboue the state of other nations especially in spiritual benefites geuing a Law with Sacrifices Sacraments and other holy rites :: Adulterous wemen doe deceiue their husbandes bringing them other mens children but the Ievves gaue their lawful children to the vvorst adulterers sacrificing them to idols 4. Reg. 16. 17 21. 23. :: Al fornication is abominable but that is must detestable when vveâââ gâue revvards to men for fornication or adultrie :: As Ierusalem was wont to be vvicked in former times so it is novv :: Ambition ãâ¦ã idlenes are cause of much more sinnes temperance laboure bring forth much good fruite Olla si tollas perâere cupidinis arcus Take avvay idlenes Cupids bovv is vveake Labor omnia vincit :: By Sodom other cities are vnderstood al nations vvhich shal come to Christ :: After that al other nations are
The Angel prosecuting his speach to the prophet sheweth that he had prayed for the king of Persians from the first time after the ouerthrow of Babylon seing him vvel affected tovvards the levves as vvas also the next king Cyrus vvho in dede released them * Cambyses 1. Smerdes magus Darius Histaspis * Xerxes Alexander come to his height b Scarsely touching other successors of Alexander the holie scripture here prophecieth of the kinges of Aegypt on the south side of Iurie Syrians on the North by whose warres the Ievves were most molested c Euerie prophecie saith S. Irân li. 4. c. 43 before it be fulfilled is aenigma a ridle or obscure proposition But vvhen it is past may more easily sometimes certainly be interpreted So by histories of things now past he gathereth very probably that by this king of the south vvas vnderstood ââolomeus sonne of Lagus king of Aegypt king of Aegypt king of Syria Isa 19. v. 19. d His sonne called Ptolomeus Philadelphus excelled his father in povvre and magnificence e This king of the North semeth to be Antiochus Theos king of Syria f Ptolomeus Euergetes king of Aegipt inuaded and spoyled Syria g Seleucus Ceraunus and Antiochus magnus sonnes of Seleucus callinicus shal raise nevv warres against Ptolomeus Philopator king of Aegypt but the elder brother being slaine in the way Antiochus shal prosecute the vvarre h He shal in uade and kilmanie but not preuaile i Manie Ievves deceiued by Onias fleeing into Aegypt shal erect a temple and sacrifice falsly auouching that they fulfil the prophecie of Isaie ch 19. v. 19. m Euen in the hotest persecution of Antiochus Nero or Antichrist some shal constantly confesse true religion k According to the historie al expositers vnderstand this of Antiochus Epiphanes who liued and died basely but mystically of Antichrist very potent glorious in this world yet shal haue base beginning and an ignominious end l This title Prince of the league or couenant perteyneth directly to Antichrist who wil ioyne himself vvith the Iewes pretending to obserue the law of Moyses and so they vvil receiue him as their Messias Ioan. 5. v. 43. S. Ireneus li. 5. c. 25. S. Ierom. alij n The God of povvre or strength either Iupiter the Grecians great god or their ovvne streingth vvherin Antiochus and Antichrist shal trust o His royal tabernacle or palace betvven the dead se a and the mediteranian a â Michael the guardian Angel and protector of the Ievves in the old testament ch 10. v. 13. 21. now of the Church of Christ vvil defend the same against Antichrist nuisibly as the Ecclesiastical pastors shal do visibly b Al shal rise in bodie but al shal not be changed into better 1. Cor. 15 v. 51. * in the lavv of God c A glorious Aâreola or accidental revvard besides the essential be atitude shal be geâen to those that duly performe the office of pastors in teaching others as there is an other like to Martyrs and an other to Virgins d Daniels prophecie is shut and sealed not to be interpreted by humane vvitte but by the spirite of God vvhervvith the Church is illuminated taught gouerned moued viuificated S. Iero. in Gal. e A time ordinarily signifieth one yeare as ch 4. v. 13 so here is signified the space of three yeares and a halfe as ch 7 and Apo. 12. v. 14. c. f From the taking avvay of the daylie sacrifice and placing of abomination tovvite the practise of heresie to desolation that is abolishing so much as is possible the holie Sacrifice of Masse to the end of that persecution shal be 1290. dayes g VVhy 45. dayes are added to the former number is meruelous obscure neither may vve presume amongst diuers expositions to censure vvhich semeth most probable h But vve are content to goe avvay vvith Daniel v. 9. and 13. vvithout further searching the profound sense of so hiegh mysteries Mat. 24. Antichrists persecution shal not be long Ancient fathers vnderstand this terme to be three yeares and a halfe Agreably to other scriptures S Iren li. 5. cont heres 8. Ierom S. Theod. in hun lo S. Aug. li. 20. c. 23. ciuit S. Prim. S. Beda c. The 3. part Other histories not novv extant in Hebrevv a S. Athanasius in Synopsi reciteth this historie in the beginning of Daniel And S. Aug. ser 242. de tem supposeth that Daniel about the age of tvvelue yeares indued vvith the spirit of prophecie discouered the malicious falshood of them that accused Susanna b In the transmigration vvhich vvas made in the third yeare of Ioakim king of Iuda the Iewes were better entreated and had their ovvne iudicial tribunal other priuilegies vntil the captiuitie vvhich happened about 19 yeares after in the eleuenth yeare of Sedecias At which time they were brought into much more bondage c For more colour of iust proceding these vvicked men gaue their false testimonie sentence before the people d The people gaue their opinions that she deserued death but the false Iudges gaue sentence For so the forme of the lavv required vvhich they prerended to fulfil Leu. 20. Deut. 22. e Daniel by the gift of prophecie savv declared that she vvas innocent f VVheras therfore the people had consented to her death he denied his consent vndertooke to conuince the false vvitnesses as he did v. 54. 58. Iere. 22. v. 3. Exo. 23. v. 7. Deut. 19. v. 19. g By this first prophetical act Daniel begane vvorthely to be esteemed h This last verse of Astyages otherwise called Darius and of Cyrus succeeding him perteyneth to the ninth chapter And here mention is made of them to signifie that Daniel beginning to prophecie in his childhood continued euen to old age For betvven this historie of Susanna the death of Darius vvere about nintie yeares a It semeth most probable that this king vvas Euilmerodach who fauoured the Ievves deliuered Iechonias otherwise called Ioachin out of prison 4. Reg. 25. v. 17. Gen. 10. v 10. * amphorâ b VVhich supposed Daniel vvas novv about the age of 55. yeares For being caried into Babylon at the age of tenne yeares vvas there 8. yeares before Ioachin who was there 37. yeares before he vvas deliuered from prison vvhich make in al. 55. c Not only the Babylonians as is manifest in manie places but also the Romanes and most nations worshipped Bel for a great god But it is more wonderful that both the Chaldees and the Romans otherwise most wise worshiped a serpent or dragon a beast naturally most hating men most abhorred by al men The cause of this blindnes can be no other but Gods iust punishment suffering them for their abominable pride and other sinnes to fal into so sotish conceites as to thinke that serpentes could either greatly benefite them or by such vvorshippe be appeased and cease from annoying them As Valerius vvriteth li. 1. c. 8. â Augustin also li. 14
breadth 90. so it was in citcuite of the vvalles 480. And euerie forlong hauing 125. paces of fiue foote the pace the compasse vvas 60. Italian myles about 50. or 48. English myles a sufficient trauel of three dayes to passe through the principal streates and more publique places therof b As vvel this as manie other like prophecies shevv that Gods threates are conditional if sinners vvil repent for then God changeth his sentence S. Chrys ho. 5. ad popul S. Iero in hun âocum S. Greg. li. 16 c. 18 Moral The same is also clere Iere 18. v. 8. c Great remorse detestation of sinne maketh penitents to excede in austere vvorkes vvhich being vvel meant is accepted at Gods handes so it be not indiscreete Iere. 18. Ioel. â a Ionas coniectured by their penance that God vvould for this time spare Niniue and so vvas afflicted fearing that both this and other prophecies should be reputed vn certaine But this doubt is solued vnderstanding Gods threates to be conditional as before ch 3 v. 4. and so it proued For they falling againe into former sinnes vvere afterwards destroyed Nahum 1. 2 3. Psal 58. Ioel. 2. b Ionas had iust cause to be greued so God had iust cause of compassion that the citie should not perish In this prophecie vvhich is also an historie vvho could haue thought that Ionas had bene a figure of our Sauiours death and resurrection vnles himself had so expounded it Mat. 12. * greued S. Epiph. devita prophet Micheas prophecied the same time vvith Isai c. a If the prophet should not admonish the people both he and they should dye in their sinne Iere. 3. v. 18 19 but he dischargin his office as âod is witnes they not repenting shal perish in their iniquitie Deut. 32. Isa 1. Isa 26. b Samaria gathering riches by traffike with idolaters communicated also vvith them in idolatrie therfore their riches shal be caried into Niniue other places of Assyria c Tel not these calamities vvhich I foreshew amongst your enimies lest they reioyce therat d But lament in your ovvne houses vvhich shal be ruined replenished vvith dust S. Ierome here testifieth the hardnes of this place praying for the assistance of the Holie Ghost to vnderstand it e Ironiously he sayth the glorie that is the miserie of Israel shal be extended to Odolla the vttermost citie of Iuda a By the figure Liptote that is here called vnprofitable vvhich is indede extreme hurtful hath nothing profitable in it b The princes of the people command the prophets not to speake and inculcate so much of future afflictions c God ansvvereth that his threates procede from his mercie For he vvould saue al and those that either vvalke rightly or repent shal feele the effect of his mercie but except they be admonished neither the good vvil perseuere in goodnes nor the euil returne into the right vvay d In further proofe of Gods mercie he promiseth to gather his Church of al nations by Christ a The chief of both the kingdomes the tvvo tribes the tenne were great extorcioners and the poore murmuring against the rich also extorted ech from other imitating the greater sorte in euil b False prophetes sought also their priuate gaine c Likewise the Iudge peruerted iudgement scraping their tempo al profite of other mens quarels Ezec. 22. Soph. 3. d And therfore al sortes greeuously offending shal al vvorthely perish Iere. 26. a The Ievves confesse this prophecie to be of Christ the promised Messias but denie it to be of our Sauiour IESVS of Nazareth framing for their purpose diuers arguments which the lerned may see very vvel confuted by Doct. Franc. Ribera in this place The later dayes are this whole time from Christ to the end of the vvorld which is the last time or state after which shal be no other statâ of time but eternitie Though in some places the later dayes or last dayes signifie the time that folovveth after the thing then mentioned as Isa 9. v. 1. 2 Tim. 3. v. 1. Isa 2. b True and sincere christians loue kepe peace yea rather sustaine iniuries with meeknes then contend one against an other 1 Cor. 6. c Al such quiet patient people as vvalke in the name of God our Lord wil kepe this peace yea euen vvith them that hate peace Pâ 119. suffering persecution with alacritie of minde Heb. 10. v. 34. S. Iren l. 4. c 67. aduers haeres S Iustin Apolog. 2. pro Christian S. Cyril in hunc locuÌ d The Iewes shal be at last conuerted to Christ Soph. 3. Luc. 1. Dau. 7. e Captiuitie of the two tribes f The relaxation from captiuitie a Ierusalem is called daughter of the spoiler that is addicted to spoyling oppressing the poore as ch â and therfore shal be spoyled yet shal be restored conserued til Bethlehem bring forth the Dominatour Christ our Lord. Mat. 2. Ioan. â b Bethlehem a smal citie of least account amongst manie yet by Christ borne there it became not a litle one but more excellent then manie others Mat. â v. 6. Christ man and God The Church hath alvvayes true pastors a VVheras God shevved most singular great benefits the vngratful malignant people required him with most vvicked reprochful crueltie As is excellently set forth in the Churches seruice on good friâday Iere. 2. Exo 14. Num. 22. b Both Moyses Aaron were figures of our Sauiour and their sister Marie a figure of B Marie the mother of Christ c VVorkes of iustice mercie do farre excel external sacrifice of the old lavv Leuit. 26. Deut. 28. Agge 1. d Thou Ierusalem art so wicked foolish as to imitate the most vvicked kings and people of the tenne tribes Amri Achab. 3. Reg 16. v. 25. 30. a Such general speach doth not importe absolutly al vvithout exception but that very manie or the farre greater part of the vvicked remaned so stil notvvithstanding the prophetes diligence in preaching by the vvhich fevv were conuerted b In time of great general distresse ne rest freindes euen domestical may not be trusted because euerie one in such case hath care of himself though it be vvith preiudice of others Mat. 10. v. 21. â5 c Babylon shal be taken and spoyled by the Medes Persians by them the Iewes shal be deliuered vvherat the Chaldees vvil much repine d Pastors office is to feede and rule vvith meate and rodde vvith doctrine and discipline Iere. 10. Act. 10. Collos 2. Iuc 1. v. 55. 73. Gen. 22. v. 17. f God gaue truth to Iacob performing that vvhich was promised g of his mere mercie to Abraham S. Ierom. Epist ad Paulin. Nahum prophecied about 50. yeares after Ionas âere 135. before the destruction of Niniue a Burden signifieth comminatorie pen siue prophecie of ruine and punishment Allegorically Nahum according to his name comforteth the iust shevving that God vvil reuenge them by destroying
high priest but an vsurper nor that he liued after Iudas vvho vvas slaine a yeare before this time v. 3 18. VVherby and by manie other such errors vve see that Iosephus is rather to be corrected by this booke then to disalovv this booke because it differeth from Iosephus or other like auctors :: Euil counsel hovv soeuer it happeneth to them that folovv it is euer hurtful to them that geue it :: He falsely auovvched that he vvas the sonne of Antiochus Epiphanes for he was in dede of very meane birth Iustinus li. 35. :: It vvas not in the kinges povvre to make Ionathaâ high priest but he being so before the âing from this time did so account him :: This king Demetrius to gette his desired purpose sticked not to vvrite a plainelye for he had heard that the Ievves had refused him and made league vvith his enimie Alexander v 22 23. :: Notwithstanding the great offers of euil disposed men Ionathas and al prudent men considering their former vvicked dedes do not geue credite to glorious vvordes ch 7. v. 11. :: This Ptolomeus Philometor decided a controuersie that the Iewes had the true temple in Ierusalem and that the Samaritanes temple in Garizim vvas schismatical vvhich he iudged because albeit both pleaded antiquitie yet only the Iewes proued by continual succession of high priestes from Aaron and shewed that the other departed from them first in the time of Ieroboam and aftervvardes built that temple in Garizim vvhen some were returned from captiuitie vvherof Iosephus vvriteth li. 13. c. 6. Antiquit Our Sauiour also iudged that the cause of the Ievves vvas better Ioan. 4. v. 22. :: VVhen caluminators see that the innocent is iustified and honored they faile in their hart to procede against him :: Ionathas set his armie in that maner as on euerie side his men stood in front readie to resist the force of the enemie coming towards them al their backes so turned vvithin their ovvne squadron that the enemie could no vvay enter without present resistance and so those of the embushment could only cast dartes but could not breake the aray of Ionathas campe not make anie entrance with out their owne present death :: By this hyperbolical description very frequent in holie scripture is signified that Ptolomeus armie vvas exceding great yea greater then can be easily conceiued therfore is described by excessiue termes :: VVhen pastors endeuour to extirpate siâne out of the mindes of the people those that hate godlines suggest to temporal princes that such spiritual preaching is dangerous to their state :: But zelous men cease not from so necessarie a worke because Gods vvord is not âyed 2. Tim. 2. :: And vvise kinges vvil most esteme of such men knovving that their fidelitie tovvards God is an assurance that they vvil also be faithful to princes :: The king had before adioyned principal places to Iudea vvhich were called âopaâchiâ that is places of principalitie or principal gouernments novv he granted also immunities to them as to al Iudea and Samaria :: Three thousand faithful encoââââing vvith an hundred twentie thousand infidels killed of them in one day an hundred thousand :: As to vveare purple and to bare a crowne so to drinke in gold cuppes and to vveare a gold cheyne vvas proper to kinges and to vvhom they gaue license :: It is an ancient ceremonie in al uations often mentioned in these bookes to confirme peace by geuing ech other the right hand :: Only tvvo captaines remained and vvith them some souldiars as Iosephus vvriteth about 50 for it is not to be thought that Ionathas vvould haue returned to battel v 72. being but three men in al to beginne a new assault :: Sparta the chief citie of Lacedemonia called also Lacedemon and Theramne :: Spartians otherwise called Lacedemonians by Iosephus and other vvriters descended from Abraham v. 21. and vvere in great league vvith the Ievves :: The Spartianes had written this epistle before Onias vvritte to theÌ though it be here placed after :: There remained vvith the Spartiates old vvrites of genealogies as Iosephus supposeth li. 12. c. 5. li. 13. c. 9. :: Morally in Tryphon is noted the practise of the diuel vvho intending to ouerthrovv a king or a kingdom first seeketh to deceiue the pastores and to destroy them especially by error or other sinne For as S. Gregorie teacheth ho. 38. if the pastors life be corrupted his doctrine vvil be contemned :: Simon the fourth general captaine of the Machabees high-priest excelled his bretheren in vvisdome by the restimonie of his father c. 2. v 65. :: He vndertooke by al his endeuour to defend and deliuer his nation from danger and to restore their former libertie :: Simon being vvise choise the lesse euil and lesse danger For if he had not sent that vvas demanded it was very like and almost cettaine that Ionathas should be slaine and it vvould haue bene imputed to Simon that he had not taken iust care of his brothers life vvherby the people vvould haue bene alienated from him and perhaps haue reuolted from him and also from religion S. Tho. in hunc locum :: This vvas not vaine glory but true glorie to kepe memorie of so great vertue therby to stur vp others to imitation He that loueth honour saith S. Augustin li. cont Secundin c. 17. imitateth God But humble soules desire houour in God proud men vvil be honoured more then God or vvithout God O hovv manie Epitaphes are of vvicked men nothing els but perpetual monuments of their ambition vanitie iniustice crucltie other vices but those that are of true vertues are to Gods more honour the auctor of al vertues * a precious chaine :: By hovv much more that mercie is admixed vvith iustice so that iustice be not destroyed and that religion be aduanced the better it pleaseth God and edifieth the vvel disposed :: This Iohn Hyreanus defended the countrie against inuaders ch 16. :: Simon had novv gouerned the people two yeares beginning with great difficulties but hence forth enioyed peace til Antiochus Sedetes brake the league inuaded Iurie ch 15. v. 27. 39. :: He reduced manie Ievves from captiuitie :: Sparta being the chief citie of Lacedemonia had manie cities subiect depending as vpon their Metropolitane :: Vvhen peace was estabished in al Iurie and friendshippe confirmed vvith the Romanes Lacedemonians the vvhole nation of the Ievves in gratitude tovvards Simon vvho onlie novv remained of Mathathias sonnes confirmed him in the office of high-priest perpetually or for euer v. 41 that is during his life to his progenie v. 49 :: The hieghpriesthood continevved in this familie of the Machabees vntil Herod tooke it from them selling it for money and then shortly came Christ the faith ful Prophet :: This Antiochus Sedetes sonne of Demetrius Soter vvas brother to Demetrius the second who was now captiue in Per ââa ch 14.
a child to be corrected vnto amendment but as an enemie was suffered to be indurate For of them whom Gods mercie suffereth not to be indurate it is written God scourgeth euerie child vvhom he receiueth And in an other place VVhom I loue I correct and chastise Againe VVhom God loueth he chastiseth Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice but certainly beleue that not Gods violence made Pharao indurate but his owne wickednes and his vntamed pride against Gods precepts Againe what els is it to say I vvil indurate his hart but when my grace is absent from him his owne wickednes wil obdurate him To know this by examples water is congeled with vehement cold but the heate of the sunne coming vpon it is resolued and the sunne departing it freezeth againe In like maner by the lasines of sinners charitie waâeth cold they are hardned as yse but when the heate of Gods mercie commeth vpon them they are againe soâtned So Pharao without pittie or compassion afflicting the Hebrewes became as hard as yse but Gods hand touching him with afflictions he made humble supplication that Moyses and Aaron would pray to God for him promising what they demanded againe when the plagues were remoued he was more indurate against God and his people then before VVherby we see Gods gentlenes indulgence and sparing of Pharao not his âigour nor his wil or set purpose but his permission and Pharaoes owne wilful malice hardned his hart and brought him to obstinate contempt of Gods coÌmandments And therfore God did only indurate him in that coÌmon phrase of speaking as a father or a maister hauing brought vp his child or seruant delicatly and not sufficiently punished his frequent faultes wherby he becometh worse and worse desperate and obdurate at last the father or maister saieth I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure haue nourished thy peruersnes and carelesnes yet he saieth not this as though by his wil and intention but by his goodnes and gentlenes the man became so wicked It may here be demanded againe why did not our Lord so mercifully punish Pharao as wholy to reclame him for it semeth that had benne greatest mercie and God dealeth so with some why doth he not with al that al might be saued First it is most iustly and rightly ascribed to their iniquitie which deserue to be indurate againe why this sinner is reclaimed and not an other of the same il deserts is to be referred to Gods inscrutable iudgements which are often secrete neuer vniust Let it therfore suffice piously and humbly to beleue that as Moyses testifieth God is faithful and vvithout anie iniquitie iust and right and as the royal Prophet also professeth Thou art not a God that vvâââ iniquitie and as the Apostle teacheth there is no iniquitie vvith God By al which and some more to the same effect which we omit S. Augustin concludeth againe that properly Pharao hardened his owne hart God only by bestowing benefites vpon him which he abused and not plaguing him so much as he deserued but letting him liue and reigne and persecute the Church for the time vntil he and al his armie were in the middes of the sea VVhither as the same lerned father noteth ser 89. their owne desperate boldnes drew them vaine furie through their owne madnes prouoking them to goe so farre where God not working but only ceasing to continew his miracle the waters returning to their owne nature and meeting together inuolued and drowned them al. Other like expositions the same lerned father hath in other places As q. 18. super Exodum he teacheth that Pharao being already so wicked through his owne fault other things were done to him and his people which partly were to the correction of others and might haue bene to his but he abusing al became worse worse by Gods suffering and dispensation not only for his ãâã but euidently iust punishment Li. 5. cont Iulian c. 3. touching the ground of tentation he alleageth the Apostle saying Euerie one is tempted of his ovvne concupiscence abstracted and allured but touching one kind of Gods punishing some that are ouerwhelmed in obstinate sinnes he alleageth the saying of an other Aopstle God hath deliuered them into passions of ignominie and into a reprobate âânâe to do those things that are not conuenient for God deliuereth them saith he conveniently that the same sinnes are made both punishments of sinnes past and are deserts of punishments to come Yet he maketh not the willes euil but vseth the euil as he wil who can not wil anie thing vniuââly Againe q. 24. It appeareth saith he that the causes of induration of Pharaoes hart were not only for that his Inchanters did like things to those which Moyses and Aaron did but the very patience of God by which he spared him Gods patience according to mens hartes is profitable to some to repentance to some vnprofitable to resist God persist in euil yet not of it selfe vnprofitable but through the euil hart Briefly q 36. I haue harned Pharaoes hart that is I haue bene patient ouer him and his seruants Epist 105. God doth not indurate by imperting malice but by not imperting mercie or grace Li de Proedâst Grat. c 4. God is sayed to indurate him whom he wil not mollisie So to make him blinde whom he wil not illuminate So also to repel him whom he wil not cal And â 6 what is that to say I vvil indurate his hart but I wil not mollifie it cap 14. It ought to haue auailed Pharao to saluation that Gods patience deâerring his iust and deserued punishment multiplied vpon him frequent stripes of miracles or miraculous punishmeÌts Cap 15. Did not Nabucodonosor repent being punished after innumerable impieties and recouered the kingdome which he had lost But Pharao by punishment became more obdurate and perished Both were men both Kings both persecutors of Gods people both gently admonished by punishments VVhat then made their endes diuers but that the one feeling Gods hand mourned in remembrance of his owne iniquitie the other by his freewil fought against Gods most merciful veritie Neither is this the doctrin of S. Augustin alone but of other Doctors also Origen li. 3. Periarch c. de Libert arbitrij saieth the Scripture sheweth manifestly that Pharao was indurate by his owne wil. For so God saied to him Thou vvouldest not If thou vvilt not dismisse Israel S. Basil Orat. quod Deus non sit auctor malorum saieth God beginning with lesse scourges proceeded with greater and greater to plague Pharao but did not mollifie him being obstinate neither yet did punish him with death vntil he drowned himselfe when he presumed through pride to passe the same way by which the iust went
supposing the redde sea would be passable to him as it was to the people of God S Chrysostom ho. 67. in Ioan. God is saied in holie Scripture to haue indurate some and deliuered some into reprobate sense not for that these things are done by God coming in dede of mans owne proper malice but because God iustly leauing men these things happen to them And in cap. 1. Rom. He deliuered into reprobate sense is nothing els but he permitted S. Damascen li. 4. ca. 20. de fide orthodoxa It is the maner of holie Scripture to cal the permission of God his act As He hath geuen them the spirite of comâunction eyes that they may not see and eares that they may not heare and the like al which are to be vnderstood not as proceding of Gods action but as of Gods permission to wit for mans free power of working S. Hierom Epist 150. resp ad q. 10. Not Gods patience is to be accused but their hardnes who abuse Gods goodnes to their owne perdition Theodoret. q. 17 in Exod. It is to be noted that if Pharao had bene euil by nature he had neuer changed his minde And after diuers mutations recited how sometimes he would dismisse Israel other times be would not al these saith he Moyses recorded to teach vs that neither Pharao was of peruerse nature neither did our Lord God make his mind hard and rebellious For he that now inclineth to this part now to that plainly sheweth freewil of the mind S. Gregorie li. 11. ca. 8. Moral God is saied to indurate by his iustice when he doth not mollifie a reprobate hart And li. 31. c. 11. Our Lord is saied to haue indurated Pharaoes hart not that he brought the hardnes itselfe but for that his desertes so requiring he did not mollifie it with sensibilitie of feare infused from aboue S. Isidorus li. 2. ca. 19. de summo bono Sinne is permitted for punishment of sinne when a sinner for his desert forsaken of God goeth into an other worse sinne Finally conference of holie Scriptures as in other hard places so in this geueth light for better vnderstanding therof For diuers places do not only shew that in al these resistances mutations of mind and obstinacie of hart Pharao was neuer depriued of freewil as the Doctors before cited do note but also expressly attribute the act of induration to himself Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart v. 32. where the latin readeth in the passiue voice ingrauatum est cor Pharaonââ Pharaos hart vvas hardned which is more obscure the Hebrew saieth actiuely the protestantes so translate Pharao hardned his hart this time also Likewise cha 9. v. 7. the Hebrew saieth Pharaoes hart hardned it selfe Also v. 35. He hardned his ovvne hart he and his seruants Cha. 13. v. 15. VVhen Pharao had indurated himselfe And 1. Reg 6. v. 6. VVhy do you harden your hartes as Aegypt and Pharao hardned their hart Al which are reconciled with the other textes that say God indurated Pharaoes hart vnderstanding that phrase in like sense to this cha 15. v 4. God hath cast Pharao his chariotes and his armie into the sea VVhere God only permitted and no way forced Pharao and his armie to follow the Hebrewes betwen the walles of water As before is here noted out of S. Basil and S. Augustin and the text it selfe maketh it euident Againe manie other places confirme that not God but the sinners owne wilfulnes is the proper cause of his sinne Iob. 24. v. 23 God hath geuen him place for penance and he abuseth it vnto pride Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil the children of men coÌmit euils without al feare Osee 13 v. 9. Perdition is thine o Israel only in me thy helpe Rom. 2. v. 4. The benignitie of God bringeth thee to penance but according to thy hardnes and impenitent hart thou heapest to thy selfe wrath Ephes 4. v. 19. Gentiles haue geuen vp themselues to impudicitie or vvantonnes And manie like places shew that God is not the mouer author nor forcer of anie thing as it is sinne but man him selfe is the author by wilfully consenting to tentations of the diuel the flesh and the world and by abusing Gods benefites and resisting his grace 11. They also True miracles being aboue the course of al created nature can not be wrought but by the powre of God who is truth it selfe and can not geue testimonie to vntruth and therfore they certainly proue that to be true for which they are done Other strange things done by enchanters false prophetes and diuels are not in deede true miracles but either sleights by quicknes and nimblenes of hand called legier-demain conueing one thing away and bringing an other or false presentations deceiuing the senses and imaginations of men by making things seme to be that they are not or els are wrought by applying natural causes knowen to some especially to diuels who also by their natural force can do great thinges when God permitteth them And so by enchantments and certaine secrecies these sorcerers either conueyed away the roddes and water and brought dragons and bloud in their place more frogges from other places or els by the diuels vsing natural agents turned roddes into serpentes water into bloud other matter into frogges al which might be done naturally in longer time by the diuel in short time But manie thinges are wholy aboue the diuels powre as to destroy the world to change the general order therof to create of nothing to raise the dead to life to geue sight to the borne blind the like which are only in Gods powre In things also diuels naturally can do they are much restrayned by Gods goodnes lest they should deceiue or hurt mankind at their pleasure So these Enchanters fayled in the fourth attempt not able to make more sciniphes nor anie more such prodiges and were only permitted to produce such serpents as were deuoured by Aarons serpent and to change water into bloud and to increase the number of frogges for the greater plague and no profite of the Aegyptians Neither could they remoue anie plague Nay themselues were so plagued with boyles that for paine or for shame they could not stand before Moyses It is further to be obserued that whensoeuer anie haue attempted to worke miracles to proue false doctrin they haue failed and by Gods prouidence bene confounded As when Baals false prophetes crying to their false goddes from morning til noone could not bring fire for their sacrifice and yet the diuel brought fire to burne Iobs shepe and seruants God permitting the one and not the other God also for a time suffered Simon Magus to make shew of miracles and at last as Egesippus li. 3. de excid Hierosol c. 2.
that armie which Amasias had sent backe from going with him to battel was spred in the cities of Iuda from Samaria vnto Bethhoron killing three thousand tooke away a great praye â But Amasias after the slaughter of the Idumeans sette vp the goddes of the children of Seir which he had brought thence for his goddes and adored them and burnt incense to them â For which thing our Lord being angrie against Amasias sent a prophete vnto him which should say to him Why hast thou adored goddes that haue not deliuered their owne people out of thy hand â And when he spake these thinges he answered him Art thou the kinges counseler be quiet lest I kil thee And the prophet departing sayd I know that God is minded to kil thee because thou hast done this euil and besides hast not agreed to my counsel â Therfore Amasias the king of Iuda taking verie il counsel sent to Ioas the sonne of Ioachaz the sonne of Iehu the king of Israel saying Come let vs see one an other â But he sent backe the messengers saying A thistle that is in Libanus sent to a cedar of Libanus saying Geue thy daughter to my sonne to wife behold the beastes that were in the wood of Libanus passed and trode downe the thistle â Thou hast sayd I haue stroken Edom and therfore thy hart is extolled into pryde sitte in thy house why dost thou prouoke euil against thee that both thou mayest fal and Iuda with thee â Amasias would not heare because it was our Lordes wil that he should be deliuered into the handes of the enemies for the goddes of Edom. â Ioas therfore the king of Israel went vp and they gaue themselues one the sight of the other and Amasias the king of Iuda was in Bethsames of Iuda â and Iuda fel before Israel and fled into their tabernacles â Moreouer Amasias the king of Iuda the sonne of Ioas the sonne of Ioachaz did take Ioas the king of Israel in Bethsames brought him into Ierusalem and destroyed the wal therof from the gate of Ephraim to the gate of the corner foure hundred cubites â Al the gold also and siluer and al the vessels that he found in the house of God and with Obededom in the treasures also of the kinges house moreouer he brought backe the sonnes of the hostages into Samaria â And Amasias the sonne of Ioas the king of Iuda liued after that Ioas died the sonne of Ioachaz the king of Israel fiftene yeares â But the rest of the wordes of Amasias the first and the last are Writen in the Booke of the kinges of Iuda and Israel â Who after he reuolted from our Lord they lay in waite agaynst him in Ierusalem And when he had fled into Lachis they sent and slew him there â And carying him backe vpon horses buried him with his fathers in the Citie of Dauid CHAP. XXVI Ozias seruing God 6. preuaileth in battel against the Philistians Arabians and Ammonites 9. prospereth in honour and wealth 16. Then wâixing proud offereth incense on the altar is striken with leprosie expelled out of the Temple and citie 20. and his sonne Ioathan ruleth the kingdom AND al the people of Iuda made his sonne Ozias sixtene yeares old king for Amasias his father â He built Ailath and restored it to the dominion of Iuda after that the king slept with his fathers â Sixtene yeares old was Ozias when he began to reigne and he reigned two and fiftie yeares in Ierusalem the name of his mother was Iechelia of Ierusalem â And he did that which was right in the eies of our Lord according to al thinges which Amasias his father had done â And he sought our Lord in the daies of Zacharias that vnderstood and saw God and when he sought our Lord he directed him in al thinges â Moreouer he went forth and fought against the Philisthijms and destroyed the wal of Geth and the wal of Iabinia and the wal of Azotus he built also townes in Azotus and among the Philisthijms â And God did helpe him against the Philisthijms and against the Arabians that dwelt in Garbaal and against the Ammonites â And the Ammonites gaue giftes to Ozias and his name was renowmed vnto the entrance of Aegypt for his often victories â And Ozias built towers in Ierusalem ouer the gate of the corner and ouer the gate of the valley and the rest in the same side of the wal and strengthened them â He built towers also in the wildernesse and digged manie cesternes because he had much cattel as wel in the champaine as in the vastitie of the desert he had also vineyardes dressers of vines in the mountaynes and in Carmel for he was a man geuen to husbandrie â And the host of his warriers which went forth to battels was vnder the band of Iehiel the scribe Maasias the doctor and vnder the hand of Hananias who was of the kinges dukes â And al the number of the princes by families of valiant men was two thousand six hundred â And vnder them al the host of three hundred seuen thousand fiue hundred which were apt to battels and fought for the king against the aduersaries â Ozias also prepared for them that is to say for al the armie shildes and speares and helmettes and coates of mayle and bowes and slinges to cast stones â And he made in Ierusalem engines of diuerse kind which he placed in the towers and in the corners of the walles to shoote arrowes and great stones and his name went forth farre for that our Lord did ayde him and had strengthned him â But when he was strengthned his hart was eleuated to his destruction and he neglected our Lord his God and entering into the temple of our Lord he would burne incense vpon the altar of incense â And incontinent Azarias the Priest going in after him with him the Priestes of our Lord eightie most valiant men â they resisted the king and sayd It is not thy office Ozias to burne incense to our Lord but of the Priestes that is of the children of Aaron which are consecrated to this kind of ministerie goe out of the Sanctuarie contemne not because this thing shal not be reputed to thee for glorie of our Lord God â And Ozias being angrie and holding in his hand the censar to burne incense threatned the Priestes And forthwith there rose a leprosie in his forehead before the Priestes in the house of our Lord vpon the altar of incense â And when Azarias the high Priest had beheld him and al the rest of the Priestes they saw the leprosie in his forehead and in hast they thrust him out Yea and him self being sore afrayd made hast to goe out because he felt by and by the plague of our Lord. â Ozias therfore the king was a leper vntil the day of his death and he dwelt in a house apart ful of the
leprosie for the which he had bene cast out of the house of our Lord. Moreouer Ioathan his sonne gouerned the kinges house and iudged the people of the land â But the rest of the wordes of Ozias the first and the last wrote Isaias the sonne of Amos the prophet â And Ozias slept with his fathers and they buried him in the kings sepulchres field because he was a leper and Ioathan his sonne reigned for him CHAP. XXVII Ioathan a godlie king 5. preuaileth in battel against the Ammonites 7. dieth and his sonne Achaz succedeth FIVE and twentie yeares old was Ioathan when he began âo reigne and he reigned sixtene yeares in Ierusalem the name of his mother was Ierusa the daugter of Sadoc â And he did that which was right before our Lord according to al thinges which Ozias his father had done sauing that he entered not into the temple of our Lord and as yet the people did sinne â He built the high gate of the house of our Lord and in the wal of Ophel he built manie thinges â Cities also he built in the mountaynes of Iuda and castelles and towres in the forrestes â He fought agaynst the king of the children of Ammon and ouercame them and the children of Ammon gaue him at that time an hundred talentes of siluer and tenne thousand cores of wheate and as manie cores of barley the children of Ammon gaue him these thinges in the second and third yeare â And Ioathan was strengthened because he had directed his waies before our Lord his God â But the rest of the wordes of Ioathan and al his battels and workes are writen in the Booke of the kinges of Israel and Iuda â He was fiue and twentie yeares old when he began to reigne and he reigned sixtene yeares in Ierusalem â And Ioathan slept with his fathers and they buried him in the Citie of Dauid and Achaz his sonne reigned for him CHAP. XXVIII For his great wickednes Achaz is taken in battel his countrie spoyled and manie âââyne by the kinges of Syria and Israel 9. yet God suffereth not the kingdom to be subdued 16. Then requiring helpe of the Assyrians 17 is spoyled by the Idumeans Philisthians and Assyrians 22. After al which plâânes he committeth more idolatrie 26. dieth and his sonne Ezechias reigneth TWENTIE yeares old was Achaz when he began to reigne he reigned sixtene yeares in Ierusalem he did not right in the sight of our Lord as Dauid his father â but walked in the wayes of the kinges of Israel moreouer also he did cast statues to Baalim â He it is that burnt incense to the Valebenennom and he consecrated his sonnes in fire according to the rite of the nations which our Lord slewe in the coming of the children of Israel â He sacrified also burnt incense in the excelses on hilles and vnder euerie tree ful of grene leaues â And our Lord his God deliuered him into the handes of the king of Syria who stroke him and tooke a great praye out of his kingdom brought into Damascus to the handes also of the king of Israel was he deliuered and striken with a great plague â And Phacee the sonne of Romelia slewe of Iuda an hundred twentie thousand in one day al men of warre for that they had forsaken our Lord the God of their fathers â At that time Zechri a mightie man of Ephraim slewe Maasias the kinges sonne and Ezricam the gouernour of his house Elcana also second from the king â And the children of Israel tooke of their brethren two hundred thousand of wemen of boyes and of wenches and an infinite praye and they brought it into Samaria â At that time there was a Prophete of our Lord named Oded who going forth to meete the armie coming into Samaria sayd to them Behold our Lord the God of your fathers being angrie against Iuda hath deliuered them into your handes and you haue slayne them cruelly so that your crueltie did reach to heauen â Moreouer the children of Iuda and Ierusalem you wil subdue vnto you for bondmen and bondwemen which nedeth not to be done for you haue sinned hereupon to our Lord your God â But heare ye my counsel and carie backe the captiues that you haue brought of your brethren because the great furie of our Lord hangeth ouer you â There stood therfore princes of the children of Ephraim Azarias the sonne of Iohanan Barachias the sonne of Mosollomoth Ezechias the sonne of Sellum and Amasa the sonne of Hadali against them that came out of the battel â and they sayd to them You shal not bring in the captiues hither lest we sinne to our Lord. Why wil you adde vpon our sinnes and heape vp old offences for it is a great sinne and the anger of the furie of our Lord hangeth ouer Israel â And the men of warre dismist the pray al the thinges that they had taken before the princes and al the multitude â And the men whom we mentioned aboue stood and taking the captiues and al that were naked they clothed and shod them with the spoyles and when they had clothed and refreshed them with meate and drinke and annoynted them because of their labour and had looked carefully to them as manie as could not walke and were of a weake bodie they set on beastes and brought them to Iericho the Citie of palme trees to their brethren and themselues returned into Samaria â At that time king Achaz sent to the king of the Assyrians asking helpe And the Idumeans came and stroke manie of Iuda and tooke a great praye â The Philisthijms also were spred abroad by the cities of the champayne and toward the South of Iuda and they tooke Bethsames Aialon and Gaderoth Socho also Thamnan and Gamzo with their villages and dwelt in them â For our Lord had humbled Iuda because of Achaz the king of Iuda for that he had made it naked of helpe and had contemned our Lord. â And he brought agaynst him Theglathphalnasar the king of the Assyrians who also afflicted him and spoyled him no man resisting â Therfore Achaz spoyling the house of our Lord and the house of the kinges and of the princes gaue giftes to the king of the Assyrians and yet it did nothing profite him â Moreouer also in the time of his distresse he increased contempte agaynst our Lord king Achaz himself by himself â immolated victimes to the goddes of Damascus that stroke him and sayd The goddes of the kinges of Syria doe helpe them whom I wil pacifie with hostes and they wil ayde me wheras on the contrarie part they were his ruine and al Israels â Achaz therfore hauing spoyled al the vessels of the house of God and broken them shut the gates of the temple of God and made him altars in al the corners of Ierusalem â In al the cities also of Iuda he built altars to burne frankincense and
ye the transmigration which I haue sent out from Ierusalem into Babylon â Thus saith the Lord of hostes the God of Israel to Achab the sonne of Colias and to Sedecias the sonne of Maasias which prophecie vnto you in my name falsely Behold I wil deliuer them into the handes of Nabuchodonosor the king of Babylon and he shal strike them in your eies â And of them a malediction shal be taken vp by al the transmigration of Iuda that is in Babylon saying Our Lord make thee as Sedecias and as Achab whom the king of Babylon fryed in the fire â for that they haue done follie in Israel and committed adulterie with their freindes wiues and haue spoken the word in my name falsely which I commanded them not I am the iudge and the witnes saith our Lord. â And to Semeias the Nehelamite thou shalt say â Thus saith the Lord of hostes the God of Israel For that thou hast sent in thy name bookes to al the people that is in Ierusalem and to Sophonias the sonne of Maasias the priest to al the priestes saying â Our Lord hath made thee priest for Ioiada the priest that thou shouldest be ruler in the house of our Lord vpon euerie man rauing and prophecying to put him into the stockes and into prison â And now why hast thou nor rebuked Ieremie the Anathothite which prophecieth vnto you â Because vpon this he hath sent into Babylon to vs saying It is long build ye houses and inhabite them and plant gardens and eate the fruities of them â Sophonias therefore the priest reade this booke in the eares of Ieremie the propher â And the word of our Lord was made to Ieremie saying â Send to al the transmigration saying Thus saith the Lord to Semeias the Nehelamite Because Semeias hath prophecied to you and I sent him not and hath made you to trust in a lie â Therefore thus saith our Lord Behold I wil visite vpon Semeias the Nehelamite and vpon his seede there shal not be vnto him a man sitting in the middes of this people and he shal not see the good that I wil doe to my people saith our Lord because he hath spoken preuarication against our Lord. CHAP. XXX The prophet is commanded to write the same which he preacheth 4. first pensiue thinges 8. Then ioyful 9. Especially in the new Testament when God wil raise Dauid towitte Christ 16. Who shal destroy al enemies 19 And whose Church shal be great glorious and perpetual THIS is the word that was made to Ieremie from our Lord saying â Thus saith our Lord the God of Israel saying Write vnto thee al the wordes that I haue spoken to thee in a booke â For behold the daies come saith our Lord and I wil conuert the conuersion of my people Israel and Iuda saith our Lord and I wil make them returne to the land which I gaue their fathers and they shal possesse it â And these are the wordes that our Lord hath spoken to Israel and to Iuda â Because thus saith our Lord We haue heard a voice of terrour there is feare and no peace â Demand and see if a man beare childe wherefore then haue I seene euerie mans hand vpon his loyne as a woman that is in trauel and al faces are turned into the iaundice â Alas because that is a great day neither is there the like to it and it is the time of tribulation to Iacob and he shal be saued out of it â And it shal be in that day saith the Lord of hostes I wil breake his yoke from of thy necke and wil breake his bandes and strangers shal no more rule ouer him â but they shal serue our Lord their God and Dauid their king whom I wil raise vp to them â Thou therefore my seruant Iacob feare not saith our Lord neither be thou afrayd Israel because loe I wil saue thee out of a farre countrie and thy seede out of the land of their captiuitie and Iacob shal returne and be at rest flow with al good thinges and there shal be none whom he may feare â because I am with thee saith our Lord to saue thee for I wil make a consumation in al the Nations in which I haue dispersed thee but thee I wil not make into consummation but I wil chastice thee in iudgement that thou maist not seme to thy selfe innocent â Because thus saith our Lord Thy wound is vncurable thy stripe is very sore â There is none to iudge thy iudgement to binde it vp there is no prosite of medicines for thee â Al thy louers haue forgoten thee and wil not seeke thee for with the stroke of an enemie I haue striken thee with cruel chastisment for the multitude of thine iniquitie thy sinnes are hardened â What criest thou vpon thine affliction thy sorow is vncurable for the multitude of thine iniquitie and for thine hardned sinnes I haue done these thinges to thee â Therefore al that eate thee shal be deuoured and al thine enemies shal be led into captiuitie and they that waste thee shal be wasted and al thy spoilers wil I geue to the spoile â For I wil close vp thy wound and wil heale thee of thy woundes saith our Lord. Because they haue called thee ô Sion an out cast This is she that had none to seeke after her â Thus saith our Lord Behold I wil conuert the conuersion of the tabernacles of Iacob and wil haue pitie on his houses and the citie shal be built in her high place and the temple shal be founded according to the order thereof â And out of them shal come forth praise and the voice of them that play and I wil multiplie them and they shal not be diminished and I wil glorifie them they shal not be lessened â And his children shal be as from the beginning and his assemblie shal be permanent before me and I wil visite against al that afflict him â And his duke shal be of himself and the prince shal be brought forth from the middes of him and I wil bring him nere and he shal come to me For who is this that applieth his hart to approch vnto me saith our Lord â And you shal be my people and I wil be your God â Behold the whirle wind of our Lord the furie going forth the storme violently falling it shal light vpon the head of the impious â Our Lord wil not turne away the wrath of indignation til he haue done and accomplished the cogitation of his hart in the latter daies you shal vnderstand these thinges CHAP. XXXI God wil reduce Israel from captiuitie 4. and geue them abundance of al thinges 9. after their tribulation 15. Rachel The afflicted Church shal cease from mourning 18. confessing that she is iustly chastised 20. Christ a perfect man shal be conteyned in his mothers wombe 26. He rising from slepe death wil build
his Church 31. with a new couenant 36. that it shal be large and perpetual AT THAT time saith our Lord I wil be the God of al the kindredes of Israel and they shal be my people â Thus saith our Lord The people that remayned from the sword found grace in the desert Israel shal goe to his rest â Our Lord hath appeared to me of long time And in euerlasting charitie haue I loued thee therefore haue I drawen thee taking compassion â And I wil build thee againe and thou shalt be builded ô virgin Israel thou shalt yet be adorned with thy timbrels shal goe forth in the quyre of them that play â Thou shalt yet plant vinyards in the mountaines of Samaria the planters shal plant and til the time come they shal not make vintage â because there shal be a day wherein the watchmen on mount Ephraim shal crie Arise and let vs goe vp vnto Sion to the Lord our God â Because thus saith our Lord Reioyce in gladnes ô Iacob and neye against the head of the Gentiles sound ye and sing and say Saue ô Lord thy people the remnant of Israel â Behold I wil bring them out of the land of the North and wil gather them from the endes of the earth among whom shal be the blinde and the lame the woman with childe and she that beareth childe together a great companie of them that returne hither â They shal come in weepeing and in mercie I wil reduce them and I wil bring them through the torrents of waters in a right way and they shal not stumble in it because I am become a father to Israel and Ephraim is my firstbegotten â Heare the word of our Lord ye Nations shew forth in the ilands that are farre of and say He that dispersed Israel wil gather him and he wil keepe him as the pastour his flocke â For our Lord hath redeemed Iacob and he wil deliuer him out of the hand of the mightier â And they shal come and shal praise in mount Sion and they shal runne together to the good thinges of our Lord for the corne and wine and oile and the increase of cattel and heardes and their soule shal be as a watered garden they shal be hungrie no more â Then shal the virgin reioyce in the quyre the youngmen and old men together and I wil turne their mourning into ioy and wil comfort them and make them ioyful from their sorow â And I wil replenish the soule of the priestes with fatnes and my people shal be filled with my good thinges saith our Lord. â Thus saith our Lord A voice of lamentation is heard on high of the mourning and weeping of Rachel weeping for her children and refusing to be comforted for them because they are not â Thus saith our Lord Let thy voice cease from weeping and thine eies from teares because there is a reward for thy worke saith our Lord and they shal returne out of the land of the enemie â And there is hope to thy last endes saith our Lord and the children shal returne to their borders â Hearing I heard Ephraim going into traÌsmigration Thou hast chastised me and I am taught as a young bullocke not tamed Conuert me and I shal be conuerted because thou art the Lord my God â For after thou didst conuert me I did penance and after thou didst shew vnto me I stroke my thigh I am confounded and ashamed because I haue sustayned the reproch of my youth â Certes Ephraim is an honorable sonne to me certes a delicate childe because since I spake of him as yet wil I remember him Therefore are my bowels trubled vpon him pitying I wil pitie him saith our Lord. â Sette thee a watch tower make vnto thee bitternes direct thy hart into the right way wherein thou hast walked returne ô virgin Israel returne to these thy cities â How long wilt thou be dissolute in deliciousnes ô wandring daughter because our Lord hath created a new thing vpon the earth A WOMAN SHAL COMPASSE A MAN â Thus saith the Lord of hostes the God of Israel As yet shal they say this word in the land of Iuda and in the cities thereof when I shal conuert their captiuitie Our Lord blesse thee the beauty of iustice the holie mountaine â and Iudas and al his cities shal dwel in it together the husbandmen and they that driue the flockes â Because I haue inebriated the wearie soule and euerie hungrie soule I haue filled â Therefore I was raised vp as out of a sleepe and I saw and my sleepe was sweete to me â Behold the daies come saith our Lord and I wil sow the house of Israel and the house of Iuda with the seede of men and with the seede of beastes â And as I haue watched vpon them to plucke vp and deface and dissipate destroy and afflict so wil I watch ouer them to build and to plant them saith our Lord. â In those daies they shal say no more The fathers did eate the bitter grape and the teeth of the children are set on edge â But euerie one shal dye in his owne iniquitie euerie man that shal eate the sowre grape his teeth shal be on edge â Behold the daies shal come saith our Lord and I wil make a new couenant with the house of Israel and the house of Iuda â not according to the couenant which I made with their fathers in the day that I tooke their hand to bring them out of the Land of Aegypt the couenaÌt which they made voide and I had the dominion of them saith our Lord. â But this shal be the couenant that I wil make with the house of Israel after those daies saith our Lord I wil geue my law in their bowels and in their hart I wil write it and I wil be their God and they shal be my people â And a man shal no more teach his neighbour and a man his brother saying Know our Lord for al shal know me from the least of them euen to the greatest saith our Lord because I wil be propicious to their iniquitie and their sinne I wil remember no more â Thus saith our Lord that geueth the sunne for the light of the day the order of the moone and of the starres for the light of the night that trubleth the sea and the waues thereof doe sound the Lord of hostes is his name â If these lawes shal faile before me saith our Lord thee also the seede of Israel shal faile that it be not a nation before me for euer â Thus saith our Lord If the heauens aboue shal be able to be measured and the foundations of the earth beneth to be searched out I also wil cast away al the seede of Israel for al thinges that they haue done saith our Lord. â Behold the daies come saith our Lord
went against Gorgias the gouernour of Idumea â And he went forth with footemen three thousand and horsemen foure hundred â Who buckling together it chanced few of the Iewes to be slayne â But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa â But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel â beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight â And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place â And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers â And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne â Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges â And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen â And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection â for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead â And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them â â It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie â and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred â And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie â But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place â And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe â From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death â And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth â And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes â But the king furiouse in mind came to shew
himself worse to the Iewes then his father â Which thinges when Iudas vnderstood he coÌmanded the people that day and night they should inuocate our Lord that as alwayes now also he would helpe them â as who were afrayed to be depriued of the law their countrie the holie temple and that he would not suffer the people that had of late taken breath a litle while to be againe subdued to the blasphemous nations â Al therfore doing it together and crauing mercie of our Lord with weeping fastinges being prostrate for three dayes continually Iudas exhorted them to prepare them selues â But he with the ancients consulted before the king should bring his armie to Iurie and winne the citie to goe out and to committe the euent of the thing to the iudgement of our Lord. â Committing therfore the power and charge of al to God the creatour of the world and hauing exhorted his companie to fight manfully and to stand euen to death for the lawes the temple the citie their countrie and citizens he placed his armie about Modin â And hauing geuen a signe to his companie of the victorie of God with most valient yong men piked out by night setting vpon the kings court in the campe he slew foure thousand men and the greatest of the elephants with them that had bene placed thereupon â and he filled the campe of the enemies with exceeding feare and perturbation and the thinges being prosperously atcheiued they departed â And this was done when the day appeared the protection of our Lord helping him â But the king hauing taken a taste of the hardines of the Iewes attempted the difficultie of the places by policie â and he moued his campe to Bethsura which was a strong hold of the Iewes but he was put to flight he fel he was diminished â And to them that were within Iudas sent necessaries â But one Rhodocus of the Iewes armie vttered the secretes to the enemies who being sought for was apprehended and shut vp â Againe the king had talke with them that were in Bethsura he gaue the right hand he tooke it he went away â He ioyned battel with Iudas he was ouercome And as he vnderstood that Phillippe rebelled at Antioch who was left ouer the affayres dismayed in mynde intreating the Iewes and yelding vnto them he sweareth concerning al thinges that seemed reason being reconciled he offered sacrifice honoured the temple and gaue hosts â He embraced Machabeus made him gouernor prince from Ptolemais euen to the Gerrenians â But after as he came to Ptolemais the Ptolemaians tooke greuously the couenant of amitie being offended lest perhaps they would breake their league â Then Lysias went vp to the iudgement seate and declared the reason and appeased the people and returned to Antioch and in this maner the kinges iorney and returne proceded CHAP. XIIII Demetrius hauing taken certaine holdes from Antiochus 3. Alcimus lately deposed from the office of high priest 6. accuseth good men of disloyaltie 11. others also incense Demetrius 12. Wherupon Nicanor being sent into Iurie maketh Alcimus againe highpriest 18. hath peace with Iudas conuersing with him most familiarly 26. But by Alcimus suggestion seeketh to deliuer him into the king âandes 30. otherwise threatneth to prophane the temple 34. The priestes pray God to protect them 37. Razias being accused and pursued 41. in extreme distresse killeth himself with meruelous corege of spirite BVT after the space of three yeares Iudas vnderstood and they that were with him that Demetrius the sonne of Seleucus with a strong multitude and with shippes was come vp by the port of Tripolis to commodious places â and held the countries against Antiochus and his gouernor Lysias â And one Alcimus that had bene highpriest but voluntarily was contaminated in the time of the confusion considering that there was saftie for him by no means nor accesse to the altar â came to king Demetrius in the yeare an hundred fiftie offering him a crowne of gold a palme besides these Talloes which seemed to be of the temple And that same day in deede he held his peace â But hauing gotten a commodious time for his madnes being called of Demetrius to counsel and asked on what thing and counsels the Iewes rested he answered â They of the Iewes that are called Assidians of whom Iudas Machabeus is captaine nourish battels and moue seditions neither doe they suffer the realme to be quiet â For I also being defrawded of my ancestours glorie I meane of the high priesthood am come hither â principally in deede keping fidelitie to the kings commodities but secondly also prouiding for my citizens forby their naughtines al our stocke is not a little vexed â But al these thinges being knowen ô king prouide I pray thee both for the countrie for our stocke according to thy humanitie published to al men â For as long as Iudas is aliue it is vnpossible that there be peace to the affayres â And such thinges being sayed of him the other freinds also behauing themselues as enemies against Iudas incensed Demetrius â Who forthwith sent Nicanor chiefe ouer the elephants captaine into Iurie â geuing him commission that he should take Iudas himselfe but them that were with him he should disperse make Alcimus the high priest of the greatest temple â Then the nations which had fled from Iudas out of Iurie ioyned them selues by troupes with Nicanor esteming the miseries and calamities of the Iewes the prosperities of their owne affayres â The Iewes therfore hauing heard of Nicanors coming the assemblie of the nations being sprinkled with earth besought him that ordayned his people to kepe them for euer and that protecteth his portion by euident signes â And the captaine commanding forthwith they remoued from thence and they came together to the castel of Dessau â And Simon the brother of Iudas had ioyned battel with Nicanor but he was made afrayd with the sodaine coming of the aduersaries â Neuertheles Nicanor hearing the manlines of Iudas companions and greatnes of courege that they had for the conflicts of their countrie was afrayde to make tryall by bloud â Wherfore he sent Posidonius and Theodotius Mathias before to geue and take the right handes â And when there was long consultation of these thinges and the captaine himself had moued it to the multitude there was one sentence of them al to accord vnto amitie â Therfore they appointed a day wherin they might secretly deale among them selues and seates were brought forth and sette for euery one â But Iudas commanded armed men to be in places conuenient lest perhaps some mischefe might sodainly arise from the enemies they made agreable communication â Nicanor abode at Ierusalem and did nothing vniustly and the flockes of the multitudes that had bene gathered together he diminished â And he esteemed Iudas alwayes deare from the
desire nor anie of the rest is in a mans owne powre as of himself so much as to thinke a good thought but Gods grace preuenteth sturreth men vp and continually assisteth in al good beginninges progresse and perseuerance as the same diuine auctor teacheth a litle before v. 14. wisdom preuenteth them that couete her that she first may shew herself vnto them Then to admitte or refuse is in their powre that haue good motions And therfore sinne is rightly imputed and damnation iustly inflicted vpon the wicked because as Nehemias 2. Esd 9. v. 17. testifieth of the vngratful people they would not heare And they hardened their neckes and gaue the head to returne to their seruitude as it were by contention or striuing against God through their owne free wil which appeareth here to remaine in sinners On the other side the same Nehemias in confidence of reward for good workes and of his voluntarie cooperating with Gods grace feared not to pray 2. Esd 5. v. 19 in these wordes Remember me my God to good according to al thinges which I haue done to this people Some men moreouer besides the commandments of the law voluntarily professed a peculiar state of holie life a plaine figure or rather an example of Euangelical counsels As in the former ages the Nazerites whose rule is prescribed Numeri 6. practised by Sampson Iudic. 13. and Samuel 1. Reg. 1. and the Rechabites Iere. 35. so in this last age next before Christ the Assideans or Esseni 1. Mach. 2. v. 42. of whom Iudas Machabeus in his time was head or captaine 2. Mach. 14. v. 6. Ieremie the prophet ch 16. v. 2. by Gods ordinance liued single vnmaried al the time of the captiuitie Thou shalt not take a wife and thou shalt not haue sonnes and daughters in this place to witte in Ierusalem Neither did he marie when he was afterwardes in Aegypt But of his owne accord remayned a virgin al his life as S. Ierom writeth li 1. aduers Iouinianum Prayers of Sainctes after they are departed from this world is wanifestly deduced of the sacred text lere 15. v. 1. of Moyses and Samuel not to be heard if they should pray for the people whom God had decreed to punish were consequently to be heard in some other case And more expresly 2. Mach. 15. v. 12. 14. is recorded that Onias and Ieremie did pray for al the people and for al the holie citie Reuerent estimation of Reliques and other holie thinges is manifest by the fact of the same Prophet Ieremie who by Gods ordinance 2. Mach. 2. v. 1. 5. hid the holie fire and the Tabernacle and the Arke the Altar of incense in a caue that they should not be prophaned by infidels ransaking Ierusalem and the temple Other holie ornaments also and vesseles were restored by the fauorable king Cyrus 1. Esd 1. v. 7. ch 8. v. 30. In figure also of the holie Crosse on which Christ was to redeme mankind those that mourned for the abominations in Ierusalem Ezec. 9. vvere signed in their foreheades vvith the letter Thau or T. and so were saued from the common slaughter of the vnsigned Prayer and Sacrifice for the dead is likewise clere 2. Mach. 12. v. 43. c. if either the text may be admitted for Canonical saying v. 46. It is a holie and healthful cogitation to pray for the dead or for good testimonie of Iudas fact being Highpriest and doing that which the whole Church practised and which the Iewes yet obserue to this day Of the General Resurrection is good testimnie in the same place v. 43. and 44. as the ground of Iudas his pietie towardos the dead wel and religiously thincking of the Resurrection For vnles he hoped that they which were slaine should rise againe it should seme superfluous and vaine to pray for the dead But seing he did beleue the Resurrection he did right wel and piously And seing the beleefe of resurrection is true it foloweth as this auctor inferreth that it is a holie thing to pray for the dead Malachie the last of the Prophetes in the last chapter foresheweth and describeth the General iudgement in the end of this world wherin the wicked hal be condemned and the iust eternally rewarded Which day shal come sayth he kindled as a surnace Al that do impietie dying in that state shal be stubble and that day shal in flame them And there shal rise to you that feare my name the Sunne of iustice and health in his winges or glorious beames healing and curing al body lie infirmities and defectes Before which day he foretelleth of two signes v. 5. The coming of Elias the Prophet and. v. 6. the conuersion of the Iewes to Christ And thus much may here suffice for particular pointes of religion in this age It resteth to view the state and gouernment of the Church in this time Which may be considered according to the foure Monarchies of heathen nations the Chaldees the Medes Persians the Grecians and the Romanes Vnder the Chaldees whose Emperial citie was Babylon they were in captiuitie seuentie yeares By the Medes and Persians for that Monarchie consisted of those two nations they were released from captiuitie with manie fauoures yet sometimes afflicted Vnder the Monarchie of the Grecians they were partly in extreme persecution of Antiochus Epiphanes and of other Grecian kinges and princes partly in warres for defence of Gods lawes Before and after which persecution and warres as wel vnder the Grecians as the Romans til Christs Passion the Church was for most part in peace yet some times afflicted But omitting manie intricate diffiâuliies about the times and reignes of sundrie heathen kinges it wil suffice our purpose to shew the general state of the Iewish nation with their owne particular gouerners spiritual and temporal with more or lesse fauour of forreine Princes First therfore concerning their estate in their captiuitie in Babylon we may here obserue Gods prouidence in that before the citie and temple of Ierusalem were destroyed and the whole nation made captiue Ioachin otherwise called Iechonias the sonne of Ioachaz who was also called Iechonias king of Iuda was transported into Babylon and his mother and manie other principal persons 4. Reg. 24. v. 15. Likewise Iosedech sonne of Saraias highpriest 1. Paral. 6. v. 15. was caried into Babylon And in the meane time Sedecias vncle to Ioachin reigned in Iuda who in the eleuenth yeare was taken and caried captiue into Babylon and there died Ioachin yet liuing in prison And Saraias the Highpriest with others was slayne in Rebla when Ierusalem was destroyed 4. Reg. 25. v. 18. 21. To whom Iosedech succeded in the highpriesthood So that both the issue of Dauid in the right line of our Sauiours genealogie and the Highpriest of Aarons stocke were in Babylon before the whole bodie of the nation was brought thither
This Iechonias or Ioachin remained in prison til the death of Nabuchodonosor the space of thirtie seuen yeares and was then deliuered by Euilmerodach and by him entertayned courteously as a prince 4. Reg. 25. v. 27. He maried there and had issue Salathiel and Salathiel hâd Zorobabel Who together with Iosue sonne of Iosedech highpriest Esdras Nehemias others recited 1. Esd 2. conducted the children of Israel from Babylon into their countrie There were also in a former transmigration Daniel and the other three children Ananias Misael Azarias of the royal or principal bloud in the third yeare of Ioakim otherwise called Eliacim sonne of Iosias 4. Reg. 23. v. 34 king of Iuda Dan. 1. v. 1. 6. These with others were caried âs hostages into Babylon and brought vp more liberally Where seruing God sincerely abstayning from vnlawful meates were protected by God much also estemed and promoted in that place For Daniel about the age of twelue yeares conuinced the two wicked Iudges and deliuered Susanna from their cruel handes Dan. 13. And afterwardes for declaring and interpreting the kings dreame Dan. 2. and excellent wisdom and gift of prophecie was admired by al aduanced by the king but maligned by certaine enuious sorcerers and great men Wherby he was sometimes in great danger but stil deliuered by Gods powre protecting him Dan. 6. 14. The other three children were likewise aduanced Dan. 2. v. 49. and therfore by diuers enuied and for refusing to adore an idol set vp by Nabuchodonosor were cast into a hote burning furnace and there preserued Dan. 3. Ieremie who before this time begane to prophecie whiles he was a childe Iere. 1. continued in the time of captiuitie in Ierusalem and Iurie with much affliction and stil prophecying finally dyed in Aegypt Baruch his scribe and also a Prophete went sometimes into Babylon and returned into Iurie Baruch 1. instructing and exhorting the people Ezechiel was caried with king Iechonias and Iosedech into Babylon and there prophecied ch 1. v. 2. part of the same time with Daniel in great part the same thinges with Ieremie And during the captiuitie king Iechonias Iosedech the highpriest Ieremie Baruch Ezechiel prophetes innumerable others some Martyres and manie Confessors parted from this world But Daniel yet liued And in place of Iosedech Highpriest Iosue succeded and the progenie of king Iechonias continuing in Salathiel and Zorobabel the nation âad them and other eminent men with temporal dependence vpon forreine princes in the next Monarchie of the Medes and Persians For when Darius king of Medes had slaine Baââazar king of the Chaldees and so possessed Babylon with the whole countrie he brought the Monarchie to the Medes Persians Dan. 5. v. 31. and within the space of one yeare he dyed and Cyrus succeding granted leaue to al the Iewes to returne into Iurie and there to build vp their temple and citie of Ierusalem which Nabuchodonosor had destroyed At which time Daniel had his vision that Christ our Sauiour should come into the world within seuentie weekes of seuen yeares to the weke that is in foure hundred ninetie yeares after the perfect finishing of the temple and citie Dan. 9. v. 24. 25. But when they were so built againe that the wekes beganne to be counted is very obscure as it was the wil of God that the prophecie being certayne in itself should not be ouer clere to euerie mans vnderstanding but as likewise manie other prophecies shut and sealed Dan. 12. v. 6. 9. 13. In this time of the Medes and Persians Monarchie Mardocheus remayning in Chaldea after the relaxation had that vision in a dreame Esther 11. after which folowed the historie of him Quene Esther and wicked Aman with the danger and deliuerie of al the Iewes in those partes Some thinke it likewise probable that the historie of Iudith happened after the captiuitie though others suppose that it was in the time of Manasses king of Iuda which not being our purpose to discusse and decide we wil passe to thinges more certayne The prophetes Aggeus Zachatias nere twentie yeares after the relaxation earnestly exhorted the princes people to build vp the temple which had bene begunne and now was neglected vpon vaine feare thincking the time was not yet come of building the house of our Lord. Aggeus 1. v. 2. Wherupon the prophet reproueth them expostulating thus Why is it time for you to dwel in embowed houses and this house of our Lord desert And assureth them v. 10. that their ground should remaine barren and ch 2. v. 15. their sacrifices vngratful til they should build the temple promising moreouer that this new temple should be more glorious by Christs personal presence therin then the former temple built by Salomon But especially the Church of Christ presigured by the temple should farre excel the Synagoge of the old testament ch 2. v. 10. Great shal be the glorie of this last house more then of the first Which Zacharie confirmeth inuiting the Gentiles to come and the Iewes to returne into Christs Church ch 2. v. 6. O flee out of the land of the North sayth our Lord because into the foure windes of heauen haue I dispersed you v. 7. O Sion flee thou that dwellest with the daughter of Babylon And by diuers other visions and prophecies they forshew the conuersion of the Gentiles and reiection of the Iewes for their obduration but in the end they also shal be conuerted Malachie prophecied after the finishing of the temple exhorting al to offer their sacrifices with puritie of hart reprehending both priestes and people for not so doing ch 1. He also foresheweth the reiection of the Iewes calling of the Gentiles with the change of the old sacrifices and institution of a new farre more excellent and more effectual to be offered euerie where v. 10. 11. He concludeth his prophecie ch 4. foretelling the terrible day of Iudgement and life or death euerlasting These later prophetes yet liuing as Iosephus Eusehius Theodoretus and others testifie in their histories the Grecians obtained so great a Monarchie by king Alexander the Great of Macedo that being parted after his death amongst manie yet al were great kingdomes some longer some shorter time In the beginning wherof when king Alexander came to Ierusalem as Iosephus writeth li. 11. c. 8. Antiquit. Iaddus the highpriest going forth in his pontifical attyre to mete him the same king straightwayes fel downe at his feete with al reuerence And being demanded by his freindes the princes of his armie why he so much honored the highpriest he answered that he honored noâ the man for himself but for his office and God in him who had appeared to him in slepe in that very habite and ornaments when he in Macedonia discoursed in his minde of making battel against the Persians promising him assured victorie Shortly