wife and commit aduontrie with his neighbours wife dying let them die both the adulterer and the aduoutresse †He that lieth with his stepmother and reuealeth the ignominie of his father dying let both die their bloud be vpon them †If anie man lie with his daughter in law let both die because they haue done an heinous fact their bloud be vpon them †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 †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 †He that shal companie with beast and cattel dying let him die the beast also doe ye kil †The woman that shal lie vnder anie beast shal be killed together with the same their bloud be vpon them †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 †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 †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 †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 †He that marieth his brothers wife doth an vnlawful thing he hath reuealed his brothers turpitude they shal be without children †Keepe my lawes and iudgementes and doe them lest the land which you shal enter into and inhabite vomite out you also †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 †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 †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 †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 †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 †but onlie in his kinne and nigh of bloud that is to say vpon his father and mother and sonne and daughter brother also †and sister being a virgin which hath not bene maried to a husband †but neither in the prince of his people shal he be contaminated †Neither shal they shaue their head nor beard nor make incisions in their flesh †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 †A whore and a vile strumpette he shal not take to wife nor her that is put away from her husband because they are coÌ„secrated to their God †and offer the breades of proposition Be they holie therfore because I also am holie the Lord that sanctifie them †The daughter of a priest if she be taken in whordome dishonour the name of hir father shal be burnt with fire †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 †and to no dead person shal he enter in at al. vpon his father also and mother shal he not be contaninated †Neither shal he goe forth out of the holie places lest he pollute the SaÌ„ctuarie of the Lord because the oyle of the holie vnction of his God is vpon him I the Lord. †He shal take a virgin vnto his wife †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 †that he mingle not the stocke of his kinred with the common people of his nation because I am the Lord that sanctifie him †And our Lord spake to Moyses saying †Speake to Aaron The man of thy seede throughout their families that hath a blemish shal not offer breades to his God †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 †if his foote be broken if his hand †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 †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 †He shal eate notwithstanding of the breades that are offered in the Sanctuarie †yet so that he enter not within the vâ—ilen or approch to the altar because he hath a blemish and he must not contaninate my Sanctuarie I the Lord that sanctifie them †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 †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
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. Amrā 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 mūdi 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 rebellīg 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 ◠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 accoūted 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
may seme to beare wisheth the Pope who was also very lerned to examine al more at large putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place The most probable exposition semeth to be gathered out of the Hebrewes Tradition that this Lamech of the issue of Cain for there was an other Lamech of Seths progenie much addicted to hunting and his eyes decaying vsed in that excercise the direction of a young man his nephew the sonne of Tubalcain VVho seing something moue in bushes supposing it to be a wild beast willed his grandfather to shoote at the same which he did and stroke the marke with a deadlie wound and approching to take the pray found it to be old Cain VVhereupon sore amazed afflicted and moued with great passion did so beate the young man for his il direction that he also died of the drie blowes After both which mishappes and his passion at last caulmed Lamech lamenteth as the text saith that he had killed a man and stripling towit the one with a wound the other with drie blowes for which he feared seuenfold punishment more then Cain suffered for killing Abel Neuertheles S. Hierom other Fathers thinke it probable that Lamech killing the one of ignorance the other in passion was not so seuerly punished as he feared And so they vnderstand the rest of this passage that seuenfold vengance was taken of Cain by prolongation of his miserable life til his seuenth generation when one of his owne issue slew him and an other of the same linage with him And Lamech was punished seuentie seuenfold when his seuentie seuen children for so manie he had as Iosephus writeth and al their ofspring perished in the floud Mystically by seuentie seuen may be signified that the sinne of mankind should be punished and expiated in Christ our Redemer who was borne in the seuentie seuenth generation from Adam 26. Begane to inuocate Seth was a most holie man and so brought vp his children that they were called the sonnes of God Gen. 6. Adam also and Eue were penitent and became great confessors and are now Sainctes And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God And therfore that which is here said He towit Enos bagane or as the Hebrew hath then was begune to inuocate the name of our Lord can not be vnderstood of priuate but of some publique prayer of many meeting togeather obseruing some rites set forme in peculiar place dedicated to diuine Seruice the Church being now growne to a competent multitude And that besides Sacrifice which was also before as appeareth both by Cain Abel CHAP. V. The progenie of Adam number of their yeares vvith the death of the rest translation of Enoch in the line of Seth to Noe his three sonnes THIS is the booke of the generation of Adam In the day when God created man to the likenes of God made he him †Male and female created he them and blessed them and called their name Adam in the day when they were created †And Adam liued a hundred and thirtie yeares and begat to his owne image and likenes and called his name Seth. †And the dayes of Adam after he begat Seth came to eight hundred yeares and he “ begat sonnes and daughters †And al the time that Adam liued came to nine hundred and thirtie yeares “ and he died †Seth also liued a hundred fiue yeares and begat Enos †And Seth liued after he begat Enos eight hundred and seuen yeares and begat sonnes and daughters †And al the dayes of Seth came to nine hundred twelue yeares and he died †And Enos liued nintie yeares and begat Cainan †After Whose birth he liued eight hundred fiftene yeares and begat sonnes and daughters †And al the dayes of Enos came to nine hundred and fiue yeares and he died †Cainan also liued seuentie yeares begat Malaleel †And Cainan liued after he begat Malaleel eight hundred fourtie yeares and begat sonnes daughters †And al the dayes of Cainan came to nine hundred and ten yeares and he died †And Malaleel liued sixtie fiue yeares and begat Iared †And Malaleel liued after he begat Iared eight hundred and thirtie yeares and begat sonnes and daughters †And al the dayes of Malaleel came to eight hundred nyntie fiue yeares he died †And Iared liued a hundred sixtie two yeares and begat Enoch †And Iared liued after he begat Enoch eight hundred yeares and begat sonnes and daughters †And al the dayes of Iared came to nine hundred sixtie two yeares he died †Moreouer Enoch liued sixtie fiue yeares begat Mathusala †And Enoch walked with God liued after he begat Mathusala three hundred yeares and begat sonnes and daughters †And al the dayes of Enoch came to three hundred sixtie fiue yeares †And he walked with God and “ was seene no more because God tooke him †Mathusala also liued a hundred eightie seuen yeares begat Lamech †And Mathusala liued after he begat Lamech seuen hundred eightie two yeares and begat sonnes and daughters †And al the dayes of Mathusala came to nyne hundred sixtie nine yeares he died †And Lamech liued a hundred eightie two yeares and begat a sonne †and he called his name Noe saying This sonne shal comfort vs from the workes labours of our handes on the earth which our Lord cursed †And Lamech liued after he begat Noe fiue hundred nintie fiue yeares and begat sonnes and daughters †And al the dayes of Lamech came to seuen hundred seuentie seuen yeares and he died And Noe when he was fiue hundred yeares olde begat Sem Cham and Iaphat ANNOTATIONS CHAP. V. 4. Begate sonnes and daughters Moyses in this genealogie reciteth not alwayes the first begotten nor the whole progenie by their names for then he should haue repeated Cain and Abel and haue named many others but those onlie by whom the Church of God continued signifying the rest in general whose succession was cut of by the floud 5. And he died By this Gods word is verified saying that Adam should dye if he should eate of the forbidden tree And the diuel is proued a lyer saying they should not dye It is also most true that Adam dyed that day in which he did eate For he began that very day to decline to death and so doth al mankind euer since as truly said the woman of Thecua to king Dauid vve doe al die and as vvaters that returne not vve fal dovvne on the earth And vvhat els saith S. Gregorie is this daylie decaying of our corruption but a lingering death And none of al these that liued longest reaching to a thousand yeares which with God is as one day man dyed in that day in which he
other things in the first age were figures of Christs Sacraments the Spirite of God geuing powre to the waters as Tertullian S. Hierom and others expound it and the floud of Noe by S. Peters testimonie were figures of Baptisme Mariage instituted in Paradise is the very paterne of holie Matrimonie a Sacrament in the Church of Christ where one man and one wife are on lie lawful and not more at once in anie wise Christ reforming that which in Moyses law was tolerated for hardnes of mens hartes and for auoyding murther to put away one wife and take an other to this first institution as it was in the beginning two in one flesh not three nor more The repentance of Adam and Eue was a perfect and examplare figure of the Sacrament of Penance First they were ashamed couering their nakednes and hiding them selues which shewed their griefe and sorow for the sinne committed Secondly they confessed their fault and by what meanes it happened For God examining Adam he answered truly and simply saing The woman which thou gauest me to be my companion gaue me of the tree and I did eate Likwise Eue confessed sincerly saying The serpent deceiued me and I did eate Thirdly God gaue them penance besides death before threatned and other penalties annexed that Eue should in paine and trauel bring forth her children and Adam should eate his bread in the sweate of his face And withal cast them forth of Paradise But not forth of his fauoure as appeared by his making them garments of skinnes granting them and their posteritie the rest of the earth to liue and labour in especially to serue him and do penance with admonition to remember that of duct man was made and into dust he shal returne Al which were signes of loue and that finally he would bring them and manie more to eternal saluation The first borne and heades of families were Priests al the time of the law of nature vntil the law being changed God tooke Priests only of the stock of Aaron and the rest of the Leuites to assist them in that function Aaron his sonnes thou shalt appoint saith our Lord ouer the seruice of Priesthood for I haue taken the Leuites of the children of Israel for euerie first borne And ◠Paul teacheth that changing of Priesthood and changing of the law goe alwayes together shewing euidently that euerie lawful communitie or commonwealth vnder God hath external Priesthood So that if there had benne no distinct order of external Priesthood in the law of nature or now were none in the law of grace as Protestantes say there is not there were no law at al. See more of this point in the Annotations chap. 7. ad Hebre. Here we only obserue that Abel Seth Enos and other Patriarches were Priestes and exercised priestlie functions yea Cain also was a Priest though a bad one and offered Sacrifice But external offices or ministerie without a wel disposed mind and sincere vertues producing Good workes did neuer iustifie anie man And therfore Cains Sacrifice offered with a peruerse mind was not respected by God as Abels was wherupon he becoming worse and more malicious God sharply reproued his anger and enuie conceiued without iust cause saying If thou doest wel shalt thou not receiue againe but if thou doest il shal not thy sinne forwith be present at the dore clerly shewing that euerie one shal receiue according to his workes This place also euidently sheweth Freewil yea in a wicked man For this expostulation had neuer benne vttered by our most reasonable Lord and Maister if Cain had benne depriued of freewil For he might haue excused himselfe and must needes haue benne holden excused if he had benne forced to do as he did But God charged him as inexcusable and as one that knew or ought to know that he had freewil And doth further inculcate that he had and should haue powre and freewil ouer his concupiscence to correct the same if he would saying The lust therof shal be vnder thee and thou shalt haue domion ouer it So that no sinner be he neuer so wicked much lesse a iust man lacketh freewil yet Luther abhorreth the very word and Caluin wisheth it out of the world Temporal punishment is proued to be due for sinne remitted by that both death and other penalties are inflicted by Gods iustice vpon men after iustification and by the particular punishments laid vpon Adam and Eue confessing their faultes Purgatorie is also proued by the same iustice of God For when anie dieth penitent and yet haue not madeful satisfaction they must suffer for that remaineth after death and be purged before they can enter into rest which remnant of debt our B. Sauiour calleth The last farthing and saith it must be payed The lewes also at this day hold the doctrin of Purgatorie by tradition And consequently they Pray for soules departed not only to God but also to the ancient Patriarches which likewise sheweth Inuocation of Saincts in these wordes Yee fathers which sleepe in Hebron open to him the gates of Eden that is of Paradise which was planted in Eden And Hebron is the place where Adam was buried and his sepulcher religiously conserued in the time of Iosue aboue 1500 yeares after his death The same is the place which Abraham bought and there buried Sara where also him selfe and Isaac and Iacob were buried and to which finally the bodies of the twelue sonnes of Iacob were translated from Sichem As Iosephus writeth And sichem also was specially honored because such persons had benne buried there as S. Hierom witnesseth of his owne knowledge in his time Againe by religious care of burying the dead in this first age Enoch was more certainly knowen to be Translated aliue and not to be dead For the seuentie Interpreters and S. Paul say He was not found which importeth that they sought diligently for him and that his bodie could not be found for God translated him By al which we see mutual offices and communion of good workes amongst good men aliue and dead which is called Cōmunion of Saincts And herein Angels lacked not their offices For God set Cherubins to kepe the gate of Paradise that neither man should enter being iustly expelled for sinne nor diuels as S. Augustin noteth left they should take fruite of the tree of life and geuing it to men allure them to more sinne And now Saincts being exalted to Angels glorie haue like honorable offices towards other men as Angels haue Yea the bloud of Abel vniustly shed by Cain and iustly to be reuenged by God sheweth the peculiar honour which God bestoweth vpon his Saints for their vertues and merites in this life especially in their death For Precious in the sight of our Lord is the
and necessarie as he discretly considered for that familie and good of manie The like obseruations were approued in Gedeon and Ionathas And to pray for such signes in some case or for manifest miracles is also approued by the Apostles example praying God To shevv by lote vvhich of the tvvo he had chosen to the Apostleship in place of Iudas And that he would extend his hand to cures signes wonders to be done by the name of his holie sonne IESVS CHAP. XXV Abraham hauing manie children by his wife Cetura died at the age of 175. yeares 12. Ismael also hauing twelue sonnes dukes died 19. Isaac praying for his barren wife she hath Esau and Iacob twinnes 30. Esau selleth his first birth right to Iacob for a messe of potage AND Abraham maried an other wife named Cethura †which bare him Zamran and Iecsan and Madan and Madian and Iesboc and Sue †Iecsan also begat Saba and Dadan The Children of Dadan were Assurim and Latusim and Loomim †But also of Madian was borne Epha and Opher and Henoch and Abida and Eldaa al these were the children of Cetura †And Abraham gaue al his possessions to Isaac †and to the children of his concubines he gaue gifts and separated them from Isaac his sonne whilest himselfe yet liued to the east countrie †And the days of Abrahams life were a hundred seuentie and fiue yeares †And decaying dyed in a good old age and hauing liued a great time and being ful of days and was gethered to his people †And there buried him Isaac and Ismael his sonnes in the duble caue which was situated in the field of Ephron the sonne of Seor the Hethite ouer against Mambre †which he had bought of the children of Heth there was he buried and Sara his wife †And after his death God blessed Isaac his sonne who dwelled beside the wel of the Liuing and seing so named †These are the generations of Ismael the sonne of Abraham whom Agar the Aegyptian bare him Saraes seruant and †these are the names of his children according to their calling and generations The first begotten of Ismael Nabaioth then Cedar and Adbeel and Mabsam †Masma also and Duma and Massa †Hadar and Thema and Iethur and Naphis and Cedma. †These are the sonnes of Ismael and these are their names by their castles and townes twelue princes of their tribes †And the yeares of Ismaels life came to an hundred thirtie seauen and decaying died and was put vnto his people †And he dwelt from Heuila euen to Sur which looketh towards Aegypt as they enter to the Assirians before the face of al his bretheren died he †These also are the generations of Isaac the sonne of Abraham Abraham begat Isaac †who when he was fortie yeares old tooke to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia sister to Laban †And Isaac besought our Lord for his wife because she was barren who heard him and made Rebecca to conceaue †But the little ones strugled in her wombe who said If it should be so with me what nede was there to conceaue And she went to consult our Lord. †Who answering said Two nations are in thy wombe and two peoples shal be diuided out of thy wombe and one people shal ouercome the other and “ the elder shal serue the younger †Now her time was come to be deliuered and behold twinnes were found in her wombe †He that came forth first was read and al hearie in manner of a skinne and his name was called Esau Immediatly the other coming forth held his brothers plant in his hand and therfore he called him Iacob †Threescore yeares old was Isaac when the litle ones were borne vnto him †Who being growne vp Esau became a man cunning in hunting and a husband man but Iacob a plaine man dwelled in tents †Isaac loued Esau because he did eate of his hunting and Rebecca loued Iacob †And Iacob boyled broth to whom Esau being come faynt out of the field †said Geue me of this read broth because I am exceding faint For which cause his name was called Edom. †To whom Iacob said “ Sel me thy first-birth-right †He answered Loe I dye what wil the first birth right auaile me †Iacob said Sweare therfore to me Esau sware to him and sould his first-birth-right †And so taking bread and the rice broth did eate and drinke and went his way little esteeming that he had sold his first birth right ANNOTATIONS CHAP. XXV 6. To the children of his concubines S. Augustin li. 16. c. 34. de ciuit sheweth that both Agar and Cetura being Abrahams lawful wiues for so they are called in holie Scripture are also called concubines because they had not like priuileges to Sara whose sonne was sole heyre to his father and the children of the others had only giftes or mouable goods not attayning to the promised kingdom And al this for mysterie sake For Ismael signified the carnal people before Christ the children of Cetura prefigured Heretikes who suppose themselues to pertaine to the new Testament but are separated no lesse then the Iewes from Christs Kingdom And albeit there was also an other particular reason why Agar was called concubine because she was a second wife the first then liuing yet this lerned father saith he did not see why Cetura being maried after the death of Sara should be called concubine but only for this Mysterie 21. Heard him Notwithstanding Gods assured promise that Isaach should haue issue Gen. 21. v. 12 yet he prayeth instantly for the same And Moyses here attributeth Rebeccas conceiuing to Isaachs prayer wherby we see that Gods sorseing predestinating and promising exclude not but in dede include secondarie causes and ordinarie meanes by which his eternal wil and pleasure is fulfilled For as God did sorsee that Rebecca should haue children so he did forsee that Isaac should pray for it and obtayne it and the one was as sure to come to passe as the other And the same consequence is true concerning eternal life as S. Gregorie teacheth li. 1. c. 8. Dialog 23. The elder shal serue the younger As before c. 17. v. 21. c 21. v. 12. the couenant and great promises made to Abrahams sede are declared to pertaine only to Isaac and not to Ismael nor to the other brothers so the same belong not to Esau the elder but only to Iacob the younger sonne of Isaac the Holie Ghost saying The elder shal serue the younger And withal signifieth saith S. Augustin that the elder people of the Iewes shal serue the younger Christian people For although it may be vnderstood literally to be fulfilled in that the Idumeans coming of Esau were subdued by King Dauid coming of Iacob yet it is more conueniently beleeued that this prophecie tended to a greater thing And what is this but that which is
one people †And they al assented and circumcised al the man sex †And behold the third day when the griefe of the woundes is most paineful Iacobs two sonnes Simeon and Leui the brothers of Dina taking their swordes entred into the citie boldly and killing al the man sex †murdred withal Hemor and Sichem taking away Dina their sister out of Sichems house †When they were gone forth the other sonnes of Iacob ranne in vpon them that were slaine and spoiled the citie in reuenge of the rape †And wasting al things that were in their houses and fildes their sheepe and heardes and asses †their little ones also and their wiues they led away captiue †Which things when they had boldly atcheiued Iacob said to Simeon and Leui You haue trubled me and made me odious to the Chananites and Pherezites the inhabiters of this land we are few they being gethered together wil strike me and I and my house shal be destroyed †They answered What should they abuse our sister as a strumpet CHAP. XXXV Iacob purging his whole familie of idols goeth by Gods commandment into Bethel 7. There buildeth an Altar 8. Debora dieth 9. God appearing againe to Iacob blesseth him and changeth his name into Israel 16. Rachel bearing Beniamin dieth and is buried in Bethleem 22. Ruben lyeth with Bala 23. Israels twelue sonnes are recited 28. Isaac dieth at the age of 180. yeares and his sonnes Esau and Iacob burie him IN THE meane time God spake to Iacob Arise and goe vp to Bethel and dwel there and make an altar to God that appeared to thee when thou diddest flie from Esau thy brother †And Iacob hauing called together al his house said “ Cast away the strange goddes that are among you and be clensed and change your garments †Arise and let vs goe vp into Bethel that we may make there an altar vnto God who heard me in the day of my tribulation and accompained me in my iourney †They gaue to him therfore al the strange goddes that they had and the earelets which were in their eares but he buried them vnder the terebinth that is behind the citie of Sichem †And when they were departed the terror of God inuaded al the cities rounde about and they durst not pursew them going away †And Iacob came to Luza which is in the land of Chanaan surnamed Bethel he and al the people that was with him †And he builded there an altar and called the name of that place The house of God for there God appeared to him when he fled from his brother †The same time died Debora the nurse of Rebecca and was buried at the foote of Bethel vnder an oke and the name of that place was called The oke of weeping †And God appeared again to Iacob after he returned from Mesopotamia of Siria and he blessed him †saying Thou shalt not be called any more Iacob but Israel shal be thy name And he “ called him Israel †and said to him I am God almightie encrease thou and multiplie Of thee shal be nations and peoples of nations kinges shal come forth of thy loynes †And the land which I gaue to Abraham and Isaac I wil geue to thee and to thy seede after thee †And he departed from him †But he erected a title of stone in the place where God had spoken vnto him offering vpon it liquide offeringes and powring oile on it †and calling the name of that place Bethel †And being gone forth from thence he came in the spring time to the land which leadeth to Ephrata wherin when Rachel was in trauaile †because of difficultie in her trauaile she beganne to be in danger and the midwife said vnto her Feare not for thou shalt haue also this a sonne †And her soule departing for paine and death now at hand she called the name of her sonne Benoni that is the sonne of my paine but his father called him Beniamin that is the sonne of the right hand †Rachel therfore died and was buried in the hye way that leadeth to Ephrata this same is Bethleem †And Iacob erected a title ouer her sepulchre This is the litle of Rachels monument vntil this present day †Departing thence he pitched his tent beyond the Flocke tower †And when he dwelt in that countrie Ruben went and slept with Bala his fathers concubine which thing he was not ignorant of And the sonnes of Iacob were twelue †The sonnes of Lia Ruben the first begotten and Simeon and Leui and Iudas and Issachar and Zabulon †The sonnes of Rachel Ioseph and Beniamin †The sonnes of Bala Rachels handmaid Dan and Nepthali †The sonnes of Zelpha Lias handmaid Gad and Aser these are the sonnes of Iacob that were borne to him in Mesopotamia of Siria †He came also to Isaac his father in Mambre the citie of Arbee this is Hebron wherin Abraham and Isaac soiourned †And the dayes of Isaac were complete an hundred eyghtie yeares †And spent With age he died and was put to his people being old and ful of dayes and Esau and Iacob his sonnes buryed him ANNOTATIONS CHAP. XXXV 2. Cast avvay the strange goddes Iacob preparing to performe his vow of building a house altar to God first extirpateth al Idolatrie from amongst his people and then by Sacrifice appeaseth Gods wrath prouoked how soeuer and specially by Simeon and Leui killing the Sichemites Duly considering that what people or person desireth Gods protection blessings must first be pure in Religion and clensed from sinnes Quia eâ— nulla noâ—ebit aduersitas si nulla eâ— dominetur iniquitas because no aduersitie shal hurt him if no iniquitie haue dominion ouer him orat fer 6. post cineres 10. Called him Israel As the Patriarch now performeth his vow to God so God fulfilleth his promise geuing him a new name For Iacob a supplanter signifying too smal force praise for such a champion God therfore honored him with the name of Israel That is One that seeth and contemplateth God as most ancient writers expound it Also A prince or valient vvith God as S. Hierom sheweth Tradit Heb. For Isra in Hebrew signifieth To dominier or rule ouer and El signifieth God And so this name geuen to him testifieth that he by Gods gift and grace was valient euen against an Angel representing God much more against men and other aduersaries Others interprete it The right one of God as witnesseth the same S. Hierom both here and in his commentaries in 44. Isaie Al do importe a great excellencie in this Patriarch And the successe of things confirmeth the same Particularly in that not onlie some one of his sonnes as in the issue of Abraham and Isaac the rest being excluded but his whole progenie of twelue sonnes making twelue Tribes were participant of the peculiar blessings in their ofspring possessing the promised
when they iustly feared reuenge for so gteat and inhumane iniuries done vnto him chap. 50. v. 20. 35. Into hel mourning Protestants denying more places for soules after this life then Heauen for the iust and Hel for the wicked translate the hebrew word Sheol graue for hel Because if they should grant that Iacob or other holie fathers of the old Testament descended into hel they must confesse some other hel then where the damned are tormented whither no Christian wil say that those fathers went If they contended only about the sense and meaning of the text it were more tolerable for therin they speake according to their erronious opinion as they thinke But knowing as some of them doe that Hel is the true word of the text there is no sinceritie nor moral honestie in putting Graue in place therof And that they know it the second table of the Bible printed at London 1602. witnesseth noting for a common place that in the 37. chap. of Genesis v. 35. Hel is taken for graue therby confessing that the true English word of the holie Scripture in that place is Hel but that they would haue it to signifie graue VVherupon anie reasonable man would thinke to finde the word Hel in the text with some glosse to shew that graue were to be vnderstood But in al their Editions also in that which was printed the yeare next folowing 1603 wherto the same table is adioyned they reade graue and not hel in that place though in some other places they much disagree in translating the same word As for the sense it can not be that Iacob ment the graue for when he said he would goe to his sonne he supposed him to be deuoured by a wild beast and not buried in a graue And therfore must necessarily meane that he would goe where he thought the soule of his sonne to be VVhich was neither in heauen for then he would rather haue ascended thither ioyful then descended to anie place mourning neither did he meane the hel of the dammed for that had bene desperation but to a lowe place where the iust soules then remained in rest which was called Limbus Patrum or Abrahams bosome That is saith S. Augustin in his answere to Bishop Euodius Epist 99. secretae cuiusdam quiet is habitatio The habitation of a certaine secret rest CHAP. XXXVIII Iudas hauing three sonnes by a Chananite 6. marieth the first and after his death the second to Thamar 10. who also dying he delayeth to match the third with her 15. But him selfe begetteth of her taking her for a harlote two sonnes twinnes Phares and Zara. THE same time Iudas going downe from his brethren turned in to a man an Odollamite named Hiras †And he sawe there the daughter of a man of Chanaan called Sue and taking her to wife he did companie with her †Who conceaued and bare a sonne and called his name Her †And conceauing a childe againe she called her sonne after he was borne Onan †She bare also the third whom she called Sela after whose birth she ceased to beare any more †And Iudas gaue a wife to Her his first begotten named Thamar †Also Her the first begotten of Iudas was wicked in the fight of our Lord and was slaine of him †Iudas therfore said to Onan his sonne companie with thy brothers wife and be ioyned to her that thou mayest “ rayse seede to thy brother †He knowing that the children should not be borne to himselfe companying with his brothers wife shed his seede vpon the ground left children might be borne in his brothers name †And therfore our Lord stroke him because he did a detestable thing †For the which cause Iudas said to Thamar his daughter in lawe Be a widowe in thy fathers house til Sela my sonne growe vp for he feared lest he also might dye as his brethren Who went her way and dwelt in her fathers house †And after many dayes were come and gone the daughter of Sue the wife of Iudas died who after his mourning hauing receiued consolation went vp to the shearers of his sheepe himselfe and Hiras his shepheard of his flocke the Odolamite into Thamnas †And it was told Thamar that her father in law came vp into Thamnas to sheare his sheepe †Who putting of the garments of her widowhood tooke a veile and changing her habite sate in the crosse way that leadeth to Thamnas because Sela was growne and she had not taken him to her husband †Whom when Iudas had seene he supposed her to be an harlot for she had couered her face lest she should be knowen †And going vnto her he said Suffer me to lye with thee for he knew her not to be his daughter in law Who answering What wilt thou geue me that thou maiest enioy my companie †He said I wil send thee a kid out of the flockes And when she said againe I wil suffer that thou wilt if thou geue me a pledge til thou send that which thou doest promise †Iudas said What wilt thou to be geuen thee for a pledge She answered Thy ring and bracelet and staffe which thou holdest in thy hand The woman therfore by once companying conceaued †and rising she went her way and putting of the apparel which me had taken put on the garments of her widowhood †And Iudas sent a kid by his shephard the Odolamite that he might receiue the pledge againe which he had geuen to the woman who when he had not found her †he asked the men of that place Where is the woman that sate in the crosse way Al making answere There was no harlot in this place †He returned to Iudas and said to him I haue not found her yea the men also of that place said vnto me that there neuer sate harlot there †Iudas said Let her take it to her surely she can not charge vs with a lye I sent the kid which I promised and thou didest not find her †And behold after three moneths they told Iudas saying Thamar thy daughter in law hath played the harlot and her bellie semeth to swel And Iudas said Bring her forth that she may be burnt †Who when she was led to execution she sent to her father in law saying By that man whose these things are haue I conceaued looke whose the ring is and the bracelet and the staffe †Who acknowledging the giftes said She is iuster then I because I did not geue her to Sela my sonne But he knew her no more †And when she was readie to be brought to bed there appeared twinnes in her bellie and in the verie deliuerie of the infants one put forth the hand wherin the midwife tyed a skarlet string saying †This shal come forth the former †But he drawing backe his hand the other came forth and the woman said Why is the partition diuided
these fiue named by the Septuagint and some others not then borne of the lines of Phares and Beniamin recited here by Moyses could be saied to come with Iacob into Aegypt S. Augustin findeth so insoluble that he doubteth not to affirme some great hidden mysterie to be vnderstood by the Septnagint Interpreters in these numbers not otherwise perhaps explicable according to the letter CHAP. XLVII Iacob with his sonnes being come into Gessen Pharao granteth them the same place to dwel in 13. The famine forceth the Aegyptians to sel al their goods landes and possessions to the King 22. except the Priests part to whom the king aloweth necesarie foode without paying for it 27. After seuentene yeares Iacob adiureth Ioseph to burie him amongst his ancesters IOSEPH therfore going in told Pharao saing My father brethren their sheepe and heardes al thinges that they possesse are come out of the Land of Chanaan behold they stay in the Land of Gessen †The vtmost also of his brethren fiue persons he presented before the king †whom he asked What trade haue you They answered We thy seruantes are pastours of sheepe both we and our fathers †We are come to soiourne in the land because there is no grasse for thy seruantes flockes the famine being very sore in the land of Chanaan and we desire thee to command that we thy seruantes may be in the Land of Gessen †And the King therfore said to Ioseph Thy father and thy brethren are come to thee †The Land of Aegypt is in thy sight make them to dwel in the best place and deliuer them the Land of Gessen And if so be thou knowe that there are industrious men among them appoint them maisters of my cattel †After this Ioseph brought in his father to the King and set him before him who blessing him †and being asked of him How manie be the dayes of the yeares of thy life †He answered The dayes of the pilgrimage of my life are an hundred thirtie yeares few and euil and they are not come to the dayes of my fathers in which they were pilgrimes †And blessing the king he went forth †But Ioseph gaue possession to his father and his brethren in Aegypt in the best place of the land in Rhamesses as Pharao had commanded †And he nourished them and al his fathers house alowing victuales to euerie one †For in the whole world there wanted bread and famine oppressed the land especially of Aegypt and Chanaan †Out of which he gethered together al the money for the selling of corne and brought it in vnto the kings treasure †And when the byers wanted money al Aegypt came to Ioseph saying Geue vs bread why die we before thee our money failing †To whom he answered Bring your cattel and for them I wil geue you victuales if you haue not to pay †Which when they had brought he gaue them sustenance for horses and sheepe and oxen and asses and he sustayned them that yeare for the exchange of the cattel †And they came the second yeare and said to him We wil not conceale from our lord that our money fayling our cattel withal haue fayled neither art thou ignorant that we haue nothing besides our bodies and land †Why therfore shal we die in thy sight both we and our land wil be thyne bye vs to be the kings bondmen and geue vs sede lest for default of tillers the land be turned into a wildernes †Ioseph therfore bought al the Land of Aegypt euery man selling his possessions for the greatnes of the famine And he brought it vnder Pharaos handes †and al the people therof from the fardest ends of Aegypt euen to the vttermost coasts therof †“ sauing the land of the “ Priests which the king had deliuered them to whom also a certaine alowance of victuals was geuen out of the cōmon barnes and therfore they were not driuen to sel their possessions †Ioseph therfore said to the people Behold as you see Pharao possesseth both you and your land take sede and sowe the fields †that you may haue corne The fifth part you shal geue to the king the other foure I am content you shal haue for sede and for foode to your families and your children †Who answered Our life is in thy hand only let our lord haue a respect vnto vs and we wil gladly serue the king †From that time vntil this present day in the whole land of Aegypt the fifth part is paied to the kings and it became as it were a lawe sauing the land of the priests which was free from this condition †Israel therfore dwelt in Aegypt that is in the Land of Gessen and possessed it and was increased and multiplied exceedingly †And he liued in it seuenteene yeares and al the dayes of his life came to an hundred fourtie seuen yeares †And when he sawe that the day of his death approched he called his sonne Ioseph and said to him If I haue found grace in thy sight put thy hand vnder my thigh and thou shalt doe me this mercie and truth not to bury me in Aegypt †but “ I wil sleepe with my fathers and take me away out of this land and burie me in the sepulchre of my ancesters To whom Ioseph answered I wil doe that thou hast commanded †And he said Sweate then to me Who swearing Israel adored God turning “ to the beds head ANNOTATIONS CHAP. XLV 22. Sauing the land of the Priests Let them heare which now liue saith S. Chrysostom what great care men had in times past of the priests of idols and let them learne at least to yeeld like honour to true priests to whom the ministerie of al diuine offices is committed For if the Aegyptians in their errors had so great care of Idols thincking them to be more honored if their ministers were respected how great condemnation doe they not deserue that now diminish that which pertaineth to the prouision of priests Doe yee not know that the honour pertaineth to God himself Regard not therfore him to whom the honouris exhibited For it is not for his cause to whom thou doest it but for his sake whose priest he is that of him thou maiest abundantly receiue rewards VVherfore he said He that shal doe it to one of these hath done it for me He that receiueth a prophet in the name of a prophet shal receiue the revvard of a prophet VVil our Lord reward thee according to the worthines or meannes of his ministers According to thine owne alacritie he either crowneth or condemneth c. I say not this for the priests sakes but for yours desiring to gaine you in al things For in lieu of that litle you geue you shal receiue immortal rewards and vnspeakeable good Let vs consider these things and haste to serue them not looking vpon the cost but vpon
he sette Ephraim before Manasses †And he said to Ioseph his sonne Behold I dye and God wil be with you and wil bring you backe into the land of your fathers †I doe geue thee one portion aboue thy brethren which I tooke out of the hand of the Amorrhean with my sword and bowe ANNOTATIONS CHAP. XLVIII 14. Streatching forth his right hand As nature hath made the right hand readier to moue stronger to worke and resist and apter to frame and fashion anie thing so generally we vse it more then the left And when we vse both handes at once we ordinarily applie the right hand to the greater and more excellent effect both in spiritual and corporal things As in confirmation of fidelitie or freindship in blessing writing fieghting playing and in most others things we vse the right hand either only or chiefly So the Patriarch Iacob laide his right hand vpon Ephraim knowing by prophetical spirite that he should be preferred before his elder brother Manasses Literally fulfilled in Iosue Ieroboam and other chief Princes of Ephraims issue And mystically in the Gentils being later called of God and yet preferred before the Iewes S. Cypri li. 1. c. 21. aduer Iudeos S. Amb. li. de Benedict Patriarch c. 1. S. Aug. li. 16. c. 42. de ciuit c. 14. Changing handes The mysterie of the Gentils excelling the Iewes in time of grace often prefigured by preferring the younger brother before the elder Abel before Cain Abraham before Nachor Isaac before Ismael Iacob himself before Esau and now Ephraim before Manasses is here further represented by Iacobs forming of a crosse with his armes laied one ouer the other when he blessed his two nephewes who otherwise might haue laied his right hand first vpon one and then vpon the other or haue caused them to change places but he wittingly crossed his armes and changed his handes or according to the Hebrew made his handes vnderstand that is by his handes made it to be vnderstood not only that the younger should be in place of the elder Ephraim before Manasses and much more the Gentiles before the Iewes but also that this greater Mysterie should be effected by Christ dying on a Crosse For what els could the verie crossing of his armes so wittingly and purposly done signifie but the forme and figure of Christs Crosse As els where the wood which young Isaac caried on his back vnto the mountaine prefigured the mattet or substance of the same Crosse Al accomplished when Christ was crucified wherby the Iewes were scandalized and the Gentiles called and saued Our Sauiour himselfe for telling that he being exalted to wit vpon the Crosse vvould dravv al vnto himself And S. Paul teaching that Christ sastned the hand vvriting that vvas against vs vpon the Crosse 16. The Angel that deliuereth me It is euident by this plaine text that Iacob was deliuered from euiles by an Angel and that he inuocated the same Angel to blesse his nephewes S. Basil li. 3. cont Eunom in initio sheweth by this place amongst others that an Angel is present with euerie one as a pedagogue and pastour directing his life S. Chrysostom also ho. 7. in land S. Pauli citeth this place in testimonie that proper Angels are deputed to protect men Yet Protestants say that this Angel must be vnderstood of Christ remitting their glosse to the. 31. ca. v. 13. and 32. v. 1. of Genesis where it can not be proued But the ancient Fathers teach the patronage Iuuocation of Angels grounded in holie Scripture Namely in this place and manie other places in the old Testament Also Mat 18. Act. 12. 1. Cor. 11. the like For example S. Iustinus Martyr in explic qq necess q. 30. affirming it for a knowen truth declareth that those Angels which receiue the charge of guardiÌ„g men coÌ„tinew the same office either to both soule and bodie or to the soule after it is parted from the bodie S. Cyril of Alexandria lib. 4. cont Iulian. prope init shewing how God vseth the ministerie of holie Angels for mens saluation saith Hi noxias a nobis abigunt feras c. These Angels driue away noysome wildbeasts from vs and reskew those that are caught from their crueltie and teach what soeuer is laudable to make our passage free and not pestered when with vs they glorifie one soueraigne God S. Chrysostom ho. 60 in Math 18 S. Hierome vpon the same place S. Ambrose in Psal 38. S. Augustin li. 83. qq q. 79. li. Soliloq c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ser 5. Dedicat. Eccles ser 12. in Psal 90. others so vniuersally teach the same that Caluin li. Instit c. 14. sect 38. dare not denie it and yet wil nedes doubt of it 16. Be my name called vpon them This place hath two good literal senses For first it importeth that Ephraim and Manasses were made participant among the Tribes of the blessings of Abraham Isaac and Iacob Secondly that God would blesse them for Abraham Isaac and Iacobs sake so Moyses praying for the whole people Exodi 32. besought God to remember Abraham Isaac and Israel and God was therwith pacified CHAP. XLIX Iacob replenished with the spirite of prophecie a litle before his death fortelleth his sonnes manie things that shal happen to their posteritie Chargeth some of them with faultes past blesseth euerie one 29. Appointeth where to burie him 32. and dyeth AND Iacob called his sonnes and said to them Come together that I may shew you the things that shal come to you in the last dayes †Come together and heare you sonnes of Iacob heare ye Israel your father †Ruben my first begotten thou art my strength and the begining of my sorow former in giftes greater in empyre †Thou art poured out as water encrease thou not “ because thou diddest ascend thy fathers bed and diddest defile his coutch †Simeon and Leui brethren “ vessels of iniquitie warring †Into their counsel come not my soule and in their congregation be not my glorie because in their furie they slew a man and in their wilfulnes they vndermined a wall †Cursed be their furie because it is stubborne and their indignation because it is hard I wil diuide them in Iacob and wil disperse them in Israel †Iudas thee thy brethren shal praise thy hand shal be in the neck of thyne enemies thy fathers children shal adore thee †A lions whelp Iudas to the pray my sonne thou didst ascend taking thy rest thou didst lye as a lion and as it were a lyonesse who shal raise him vp †“ The scepter shal not BE TAKEN away from Iudas and a duke out of his thigh til he doe come that is to be sent and the same shal be the expectation of the gentiles †Tying to the vineyard his colt and to the vine o my sonne his â—he asse “ He shal
the thunders may cease and the haile that I may dismisse you and ye tarie not here any longer †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 †but I know that neither thou nor thy seruantes do yet feare the Lord God †The flexe therfore and the barley were hurt because the barley came vp grene and the flaxe now was boulled †but the wheate and other winter corne were not hurt because they were late ward †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 †And Pharao seing that the raine and the haile and thunders were ceased he increased his sinne †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 †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. †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 †But if thou resist and wilt not dismisse them behold I wil bring in to morow the locust into thy coastes †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 †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 †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 †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 †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 †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 †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 †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 †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 †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 †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 †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 †But now forgeue me my sinne this time also and pray to the Lord your God that he take away from me this death †And Moyses going forth from Pharaoes sight prayed to our Lord †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 †And our Lord did indurate Pharaoes hart neither did he dismisse the children of Israel †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 †And Moyses stretched forth his hand toward heauen and there was made horrible darkenesse in the whole Land of Aegypt three dayes †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 †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 †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 †And our Lord did indurate Pharaoes hart and he would not dismisse them †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 †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 †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 †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 †And he said This saith our Lord At midnight
common maner of diuiding the first table into three precepts directing vs to God the second into seuen belonging to our neighbour approued for the better by S. Augustin q 71 in Exodum and generally receiued of al Catholiques grounded vpon this reason among others because to make or haue a picture or similitude of anie creature to the end to adore it as God were in dede to haue a strange God which is forbid in the first wordes and so al that foloweth to the comination and promise forbiddeth false goddes and appeareth to be but one precept in substance But the desire and internal consent to adultrie and to theift differ altogether as much as the external actes of the same sinnes and therfore seing adultrie and theift are forbidden to be committed by two distinct precepts the prohibition of the internal desire with mental consent to the same doth also require two precepts CHAP. XXI Iudicial precepts concerning bondmen and bondvvemen 12. Manslaughter and striking killing and cursing of parents 23. The lavv of like paine for a hurt 28. of an oxe striking vvith his horne THESE are the iudgements which thou shalt propose to them †If thou bye an Hebrew seruant six yeares shal be serue thee in the seuenth he shal goe out free gratis †With what rayment he entred in with the like let him go out if hauing a wise his wife also shal goe out with him †But if his lord geue him a wife and she beare sonnes daughters the woman and her children shal be her lordes but himselfe shal goe out with his rayment †And if the seruant say I loue my lord and wife children I wil not goe out free †his lord shal present him to the goddes and he shal be sette to the dore and the postes and he shal bore his eare through with an awle and he shal be his bondman for euer †If any man sel his daughter to be a seruant she shal not goe out as bondweman are wont to goe out †If she mislike the eyes of her maister to whom she was deliuered he shal dismisse her but he shal not haue authoritie to sel her vnto a strange people if he despise her †But if he despouse her to his sonne he shal doe to her after the maner of daughters †And if he take an other wife for him he shal prouide her a mariage and rayment and thē price of her chastitie he shal not denie †If he doe not these three thinges she shal goe out gratis without monie †He that striketh a man wilfully to kil him dying let him die †But he that did not lye in waite for him but God deliuered him into his handes I wil appoint thee a place whereunto he ought to flee †If a man of sette purpose kil his neighbour and by lying in waite for him thou shalt plucke him out from mine Altare that he may die †He that striketh his father or mother dying let him die †He that shal steale a man and sel him being conuicted of the trespasse dying let him die †He that curseth his father or mother dying let him die †If men fal at wordes and the one strike his neighbour with a stone or with his fist and he die not but lye in his bedde †if he rise and walke abrode vpon his stafe he that did strike shal be quitte yet so that he make restitution for his worke and for his expenses vpon the phisicians †He that striketh his man or mayde seruant with a rodde and they die in his handes he shal be guiltie of the crime †But if the partie remayne aliue a day or two he shal not be subiect to punishment because it is his money †If certaine fal at wordes and one strike a woman with child and she in deede aborte but her selfe liue he shal be subiect to so much damage as the womans husband shal require and as arbiters shal award †But if her death doe ensue thereupon he shal render life for life †eye for eye tooth for tooth hand for hand foote for foote †adustion for adustion wound for wound stripe for stripe †If any man strike the eye of his manseruant or maidseruant and leaue them but one eye he shal make them free for the eye which he put out †Also if he strike out a tooth of his manseruant or maydseruant he shal in like maner make them free †If an oxe with his horne strike a man or a woman and they die he shal be stoned and his flesh shal not be eaten the owner also of the oxe shal be quitte †But if the oxe were wont to strike from yesterday and the day before and they warned his maister neither did he shutte him vp and he kil a man or a woman both the oxe shal be stoned and they shal put to death his owner also †And if they sette a price vpon him he shal geue for his life whatsoeuer he is asked †Also if with his horne he strike a sonne or a daughter he shal be subiect to the like sentence †If he inuade abondman or bondwoman he shal geue thirtie sicles of siluer to their maister but the oxe shal be stoned †If a man open a cesterne and digge one and doe not couer it an oxe or an asse fal into it †the owner of the cesterne shal pay the price of the beastes and that which died shal be his owne †If one mans oxe gore an other mans oxe and he die they shal sel the oxe that liueth and shal diuide the price and the carcasse of that which died they shal parte betwen them †But if he knew that his oxe was wont to strike from yesterday and the day before and his maister did not keepe him in he shal render oxe for oxe and shal take the carcasse whole CHAP. XXII The punishment of theift 5. and other trespasses 7. if a thing committed to custodie or lent doth perish 16. of deflovvring a virgin 18. of inchanting bestialitie and idolatrie 21. of hurting strangers vvidovves and orphanes 25. The lavv of lending vvithout vsurie 26. of taking pleadge 28. of reuerence to superiors and of paying tithes IF any man steale an oxe or a sheepe and kil or sel it he shal restore fiue oxen for one oxe and foure sheepe for one sheepe †If the theefe be found breaking vp the house or vndermining it and taking a wound die the striker shal not be guiltie of bloud †But if he doe this when the sunne is risen he hath cōmitted manslaughter and himself shal die If he haue not wherwith to make restitution for the theft himselfe shal be sold †If that which he stole be found with him aliue either oxe or asse or sheepe he shal restore duble †If anie man hurt a field or a vineyard and let goe his beast to feede vpon that which
slaine the peoples hoste pray for them as our Lord hath coÌ„manded †And forthwith Aaron approching to the altar immolated the calfe for his sinne †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 †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 †but the flesh and skinne therof he burnt with fire without the campe †He immolated also the victime of holocaust and his sonnes brought him the bloud therof which he poured in the circuite of the altar †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 †hauing first washed the entralles and the feete with water †And offering for the sinne of the people he slew the bucke goat and expâ—ating the altar †he made the holocaust †adding in the sacrifice the libaments which are offered withal and burning them vpon the altar be side the ceremonies of the morning holocaust †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 †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 †they put vpon the brests and after the fatte was burnt vpon the altar †their brests and the right shoulders Aaron did seperate eleuating them before our Lord as Moyses had commanded †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 †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 †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 †And fire comming forth from our Lord deuoured them and they dyed before our Lord. †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 †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 †And going forthwith they tooke them as they lay reuested with linnen tunikes did cast them forth as it had bene commanded them †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 †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 †Our Lord also said to Aaron †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 †And that you may haue knowledge to discerne betwen the holie and prophane betwen the polluted and cleane †and may teach the children of Israel al my ordinances which the Lord hath spoken to them by the hand of Moyses †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 †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 †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 †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 †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 †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 †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 †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 †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 †Say to the children of Israel These are the beasts which you ought to eate of al the liuing things of the earth †Euerie one that hath the hoofe diuided and cheweth the cudde among the cattel you shal eate †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 †Cherogril which cheweth the cudde and diuideth not the hoofe is vncleane †The hare also for that also cheweth
cleansing and hauing washed his clothes and al his bodie in liuing water he shal be cleane †And the eight day he shal take two turtles or two yong pigeons and he shal come into the sight of our Lord to the dore fo the tabernacle of testimonie and shal geue them to the priest †who shal make one for sinne and the other for an holocaust and he shal pray for him before our Lord that he may be cleansed of the fluxe of his seede †The man from whom issueth the seede of copulation shal wash with water al his bodie and he shal be vncleane vntil euen †The garment and skinne that he weareth he shal wash with water and it shal be vncleane vntil euen †The woman with whom he compaineth shal be washed with water and shal be vncleane vntil euen †The woman that monthly hath the fluxe of bloud shal be separated seuen daies †Euerie one that toucheth her shal be vncleane vntil euen †and that whereon she sleepeth or sittteh in the daies of her separation shal be polluted †He that toucheth her bedde shal wash his clothes and him self being washed with water shal be vncleane vntil euen †Whosoeuer shal touch any vessel wherupon she sitteth he shal wash his clothes and him self being washed with water shal be polluted vntil euen †If a man companie with her in the time of her menstrual bloud he shal be vncleane seuen daies and euerie bedde wheron he sleepeth shal be polluted †The woman that hath a fluxe of bloud many daies not in her menstrual time or that ceaseth not to haue a fluxe after the menstrual bloud as long as she is subiect to this disease she shal be vncleane as if she were in her menstrual time †Euerie bedde whereupon she sleepeth and vessel wheron she sitteth shal be polluted †Whosoeuer toucheth them shal wash his clothes and him self being washed with water shal be vncleane vntil euen †If the bloud stay and cease to runne she shal count the seuen daies of her purification †and the eight day she shal offer for her selfe to the priest two turtles or two young pigeons at the dore of the tabernacle of testimonie †who shal make one for sinne and the other for an holocaust and he shal pray for her before our Lord and for the sluxe of her vncleannesse †You shal teach therefore the children of Israel that they take heede of vncleannesse and die not in their filthinesse when they shal pollute my tabernacle that is among them †This is the law of him that hath the fluxe of sede and that is polluted by copulation †and the woman that is separated in her menstrual times or that hath a continual fluxe of bloud and of the man that sleepeth with her CHAP. XVI VVhen and how the high Priest must enter into the Sanctuarie 14. How he shal expiate or reconcile the same 16. and the Tabernacle 18. and the Altar 20. How he shal offer a â—â—ue goate and send him into the wildernes 29. And al must celebrate the feast of expiation or clensing from sinnes AND our Lord spake to Moyses after the death of the two sonnes of Aaron when they were slaine offering strange fire †and he commanded him saying Speake to Aaron thy brother that he enter not at al times into the Sanctuarie that is within the veile before the propitiatorie wherwith the arke is couered lest he die for in a cloude wil I appeare ouer the oracle †vnlesse he doe these thinges before He shal offer a calfe for sinne and a ramme for an holocaust †He shal be reuested with a linnen tunike he shal hide his priuities with linnen femoralles he shal be girded with a linnen girdle a linnen mitre shal he put vpon his head for these are holie vestmentes withal which when he is washed he shal be reuested †And he shal receiue of the whole multitude of the children of Israel two bucke goates for sinne and one ramme for an holocaust †And when he hath offered the calfe and praied for him self and for his owne house †he shal make the two bucke goates to stand before the Lord in the dore of the tabernacle of testimostimonie †and casting lottes vpon both one for the Lord an other for the goate of dismission †that whose lotte fel to the Lord he shal offer for sinne †but that whose lotte was to be the goate of dismission he shal set aliue before the Lord that he may poure out prayers vpon him and dismisse him into the wildernesse †After that these thinges be Ì„BCH 143-476 duly celebtated he shal offer the calfe and praying for him self and for his house he shal immolate it †and taking the thurible which he hath filled of the burning coales of the altar and taking vp with his hand of the compounded persume for incense he shal goe in beyond the veile into the Holie place †that when the incense is put vpon the fire the cloude therof and the vapour may couer the oracle which is ouer the testimonie and he die not †He shal take also of the bloud of the calfe and sprinckle with his finger seuen times against the propitiatorie to the east †And when he hath killed the bucke goate for the sinne of the people he shal carie in the bloud therof within the veile as hath bene commanded of the bloud of the calfe that he may sprinckle it against the oracle †and expiate the Sanctuarie from the vncleannesse of the children of Israel and from their preuarications and al their sinnes According to this rite shal he doe to the tabernacle of testimonie which is fixed among them in the middest of the filth of their habitation †Let no man be in the tabernacle when the high priest goeth into the Sanctuarie to pray for him self and for his house for the whole assemblie of Israel vntil he come forth †And when he is come forth to the altar that is before the Lord let him pray for him self and taking the bloud of the calfe and of the bucke goate let him poure it vpon the hornes therof round about †and sprinckling with his finger seuen times let him expiate and sanctifie it from the vncleannesse of the children of Israel †After he hath clensed the Sanctuarie and the tabernacle and the altar then let him offer the liue goate †and putting both handes vpon his head let him confesse al the iniquiries of the children of Israel and al their offences and sinnes which praying to light on his head he shal send him forth by a man ready therto into the desert †And when the goat hath caried al their iniquities into the solitarie ground and shal be let goe into the desert †Aaron shal returne into the tabernacle of testimonie and putting of the vestiments which he had on him before when he entred into the
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 †“ 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 †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 †Which when Moyses had heard he fel flatte on his face †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 †This do therfore Take euerie man their censars thou Core and al thy councel †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. †And he said againe to Core Heare ye sonnes of Leui †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 †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 †and al thy companie should stand against our Lord for what is Aaron that you murmur against him †Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab Who answered We come not †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 †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 †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 †And he said to Core Thou and al thy congregation stand ye apart before our Lord and Aaron to morrow apart †Take euerie one your censars and put incense vpon them offering to our Lord two hundred fiftie censars Let Aaron also hold his censar †Which when they had done Moyses and Aaron standing †and had heaped together al the multitude against them to the dore of the tabernacle the glorie of our Lord appeared to them al. †And our Lord speaking to Moyses and Aaron said †Separate your selues from the middes of this congregation that I may sodenly destroy them †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 †And our Lord said to Moyses †Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron †And Moyses arose and went to Dathan and Abiron and the ancientes of Israel folowing him †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 †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 †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 †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 †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. †Immediatly therfore as he ceased to speake the earth brake insunder vnder their feete †and opening her mouth deuoured them with their tabernacles al their substance †and they went downe into hel quicke couered with the ground and perished out of the middes of the multitude †But al Israel that stoode round about fled at the cric of them that perished saying Lest perhappes the earth swallow vs also †But a fire also coming forth from our Lord slew the two hundred fiftie men that offered the incense †And our Lord spake to Moyses saying †Command Elâ—zar 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 †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 †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 †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 †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. †And when there rose a sedition and the tumult grew farder †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 †And our Lord said to Moyses †Depart from the middes of this multitude euen now wil I destroy them And as they lay vpon the ground †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
the ceremonies therof A stranger shal not ioyne with you †Watch in the custodie of the Sanctuarie and in the ministerie of the altar lest indignation rise vpon the children of Israel †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 †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 †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 †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 †In the Sanctuarie shalt thou eate it males onlie shal eate therof because it is to thee a cōsecrated thing †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 †Al the best of oile and wine and corne whatsoeuer first fruites they offer to the Lord I haue geuen them to thee †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 †Euerie thing that the children of Israel render by vow shal be thine †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 †whose redemption shal be after one moneth for fiue sicles of siluer by the weight of the Sanctuarie A sicle hath twentie oboles †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. †But the flesh shal turne to thy vse as the consecrated brest and the right shoulder shal be thine †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 †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 †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 †that the children of Israel approch not any more to the tabernacle nor committe deadlie sinne †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 †being content with the oblation of tithes which I haue separated for their vses and necessaries †And our Lord spake to Moyses saying †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 †that it may be reputed to you for an oblation of first fruites as wel of the barne floores as of the presses †and of al thinges wherof you receiue tithes the first fruites offer to the Lord and geue them to Aaron the priest †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 †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 †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 †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 †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 †and you shal deliuer her to Eleazar the priest who bringing her forth without the campe shal immolate her in the sight of al †and dipping his finger in her bloud shal sprinkle it against the doores of the tabernacle seuen times †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 †Wood also of the cedar and hyssope and scarlet twise died shal the priest cast into the flame that wasteth the cow †And then at length washing his garmentes and his bodie he shal enter into the campe and shal be polluted vntil euen †But he also that burneth her shal wash his garmentes and his bodie and shal be vncleane vntil euen †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 †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 †He that toucheth the dead corps of a man and is vncleane therfore seuen daies †shal be sprinkled of
that thou shalt perish vtterly †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 prouâ—â—se 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 †a great people and tal the sonnes of the Enacims whom thou hast seene and heard against whom no man is able to resist †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 †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 †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 †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 †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. †For in Horeb also thou didst prouoke him and being wrath he would haue destroyed thee †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 †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 †And when fourtie dayes were passed and as manie nightes our Lord gaue me the two tables of stone the tables of couenant †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 †And againe our Lord said to me I see that this people is stiffe necked †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 †And when I came downe from the burning mounte and held the two tables of couenant with both handes †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 †I cast the tables out of my handes and brake them in your sight †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 †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 †Against Aaron also being exceeding angrie he would haue destroyed him and for him in like maner did I pray †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 deâ—cendeth from the mount †In the burning also and in the tentation and in the Sepulchres of concupiscence you prouoked our Lord †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 †but were alwaies rebellious from the day that I beganne to know you †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 †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 †Remember thy seruantes Abraham Isaac and Iacob regard not the stubbournes of this people and his impietie and sinne †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 †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 †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 †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 †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 †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 †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 †Thence they came into Gadgad from the which place departing
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 †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 †Euerie place the steppe of your foote shal treade wil I deliuer to you as I haue spoken to Moyses †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 †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 †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 †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 †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 †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 †And Iosue commanded the princes of the people saying Passe through the middes of the campe and command the people and say †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 †To the Rubenites also and Gaddites and halfe tribe of Manasses he said †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 †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 †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 †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 †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 †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 †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 †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 †And the woman taking the men hid them and said I confesse they came to me but I knew not whence they were †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 †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 †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 †Neither were they yet a sleepe that lay hidde and behold the woman went vp to them and said †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 †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 †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 †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 †that you saue my father and mother my brethren and sisters and al thinges that he theirs and deliuer our soules from death †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 †She therfore did let them downe by a corde out of a window for her house ioyned fast to the wall †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 †Who said to her We shal be quitte from this oath wherwith thou hast sworne vs †if
going in brought out Rahab and her parentes her brethren also and al her stuffe and kinred and made them to tarie without the campe †But the citie and al thinges that were found therein they burnt except the gold and siluer and brasen vessels and yron which they consecrated vnto the treasurie of our Lord. †But Rahab the harlotte and the house of her father and al that she had Iosue caused to liue and they dwelt in the middes of Israel vntil this present day for that she hidde the messengers which he had sent to view Iericho At that time Iosue pronounced a curse saying †Cursed be the man before our Lord that shal rayse vp and build the citie of Iericho In his first borne lay he the fundations therof and in the last of his children sette he vp the gates therof †Our Lord therfore was with Iosue and his name was bruited in al the earth CHAP. VII For the sinne of Achan reseruing secretly to himself certaine money and other precious thinges the Israelites are beaten in battel 13. But the offender being found out and stoned to death Gods wrath is turned from them BVT the children of Israel transgressed the commandment vsurped of the anathema For Achan the sonne of Charmi the sonne of Zabdi the sonne of Zare of the tribe of Iuda tooke somewhat of the anathema and our Lord was angrie against the children of Israel †And when Iosue sent from Iericho men against Hai which is beside Bethauen at the East side of the towne of Bethel he said to them Goe vp and view the Land who accomplishing his commandmentes viewed Hai. †And returning they said to him Let not al the people goe vp but let two or three thousand men goe and destroy the citie why shal al the people be vexed in vaine against verie few enemies †There went vp therfore three thousand fighting men Who immediatly turning their backes †were strooken of the men of the citie of Hai and there fel of them six and thirtie men and the aduersaries pursewed them from the gate as farre as Sabarim and they stricke them flying away by the descent and the hart of the people was much afrayd and melted like vnto water †But Iosue rent his garmentes and fel flatte on the ground before the arke of our Lord vntil euening as wel he as al the ancientes of Israel and they cast dust vpon their heades †and Iosue said Alas ô Lord God why wouldest thou bring this people ouer the riuer of Iordan to deliuer vs into the handes of the Amorrheite and to destroy vs would God as we beganne we had taried beyond Iordan †My Lord God what shal I say seeing Israel turning their backes to their enemies †The Chananeites shal heare of it and al the inhabitantes of the Land and being gathered together in a plumpe shal compasse vs about shal destroy our name from the earth and what wilt thou doe to thy greate name †And our Lord said to Iosue Arise why liest thou flatte on the ground †Israel hath sinned and transgressed my couenant and they haue taken of the anathema and haue stolen and lyed and haue hid it among their vessel †Neither can Israel stand before his enemies and he shal flee them because he is polluted with the anathema I wil be no more with you til you dispatch him that is guiltie of this wicked fact †Arise sanctifie the people and say to them Be sanctified against to morrow for thus saith our Lord God of Israel There is anathema in the middes of thee o Israel thou canst not stand before thyne enemies til he be destroyed out of thee that is contaminated with this wicked fact †And you shal come in the morning euerie one by your tribes and what tribe soeuer the lote shal finde it shal come by the kindredes therof the kinred by the houses and the house by the men †And whosoeuer he be that shal be taken in this fact he shal be burnt in the fyre with al his substance because he hath transgressed the couenāt of our Lord and hath done abomination in Israel †Iosue therfore rysing in the morning made Israel to come by their tribes and it was found the tribe of Iuda †Which being presented by the families therof it was found the familie of Zare Presenting that also by the houses he found it Zabdi †whose house diuiding into euerie man he found Achan the sonne of Charmi the sonne of Zabdi the sonne of Zare of the tribe of Iuda †And Iosue said to Achan My sonne geue glorie to our Lord God of Israel and confesse and tel me what thou hast done hide it not †And Achan answered Iosue and said to him In deede I haue sinned to our Lord the God of Israel and thus and thus haue I done †For I saw among the spoiles a cloke of scarlet verie good and two hundred sicles of siluer and a golden rule of fiftie sicles and coueting I tooke it away and hid it in the ground against the middes of my tabernacle and the siluer I couered with the earth digged vp †Iosue therfore sent ministers who running to his tabernacle found al thinges hid in the same place and the siluer withal †And taking it away out of the rent brought it to Iosue and to al the children of Israel and threw it before our Lord. †Iosue therfore taking Achan the sonne of Zare and the siluer and the cloke and the golden rule his sonnes also and daughters his oxen and asses and sheepe and the tabernacle it self and al the stuffe and al Israel with him they brought them to the valley of Achor †where Iosue said Because thou hast disturbed vs our Lord disturbe thee in this day And al Israel stoned him and al thinges that were his were consumed with fyre †And gathered together vpon him a greate heape of stones which remaineth vntil this present day And the furie of our Lord was auerted from them And the name of that place was called The valley of Achor vntil this day CHAP. VIII By stratageme of an ambushment the citie of Hai is taken and burned and al the inhabitantes slaine 29. the king hanged 30. An Altar built Sacrifice offered 32. the law written in stones the people blessed and the blessinges and cursinges read before them al. AND our Lord said to Iosue Feare not neither doe thou dread take with thee al the multitude of fighting men and rysing goe vp vnto the towne of Hai. behold I haue deliuered into thy hand the King therof the people and the citie and the land †And thou shalt do to the citie of Hai and to the King therof as thou hast done to Iericho and to the King therof but the praye and al the cattel you shal spoyle for your selues lay ambushmentes to the citie behind it †And Iosue arose and al the hoste of
according to al the benefites that he had done to Israel CHAP. IX Abimelech Gedeons concubins sonne killeth his brethren 7. onlie the yongest escapeth by aparable expostulateth the iniurie donne to his fathers house 23. Shortly the Sichemites detest Abimelech 26. Gaâ—l conspireth against him but is ouercome 50. Finally Abimalech is wounded to death by a woman AND Abimelech the sonne of Ierobaal went into Sichem to his mothers brethren and spake to them and to al the kinred of the house of his mothers father saying †Speake to al the men of Sichem whether is better for you that seuentie men haue dominion ouer you al the sonnes of Ierobaal or that one man haue dominion ouer you and withal consider that I am your bone and your flesh †And his mothers brethren spake of him to al the men of Sichem al these wordes and inclined their hartes after Abimelech saying He is our brother †And they gaue him seuentie weight of siluer out of the temple of Baalberit Who hyred therewith vnto him self needie men and vagaboundes and they folowed him †And he came into his fathers house in Ephra and murdered his brethren the sonnes of Ierobaal seuentie men vpon one stone and there remayned Ioatham the youngest sonne of Ierobaal and was hidde †And al the men of Sichem assembled together al the families of the citie of Mello and they went made Abimelech king beside the oke that stood in Sichem †Which being told to Ioatham he went and stoode in the toppe of mount Garizim and lifting vp his voice he cried and said Heare me ye men of Sichem so as God may heare you †“ The trees went to anointe a king ouer them and they said to the oliue tree Reigne ouer vs. †Which answered Can I forsake my fatnes which both goddes do vse and men and come to be promoted among the trees †And the trees said to the figge tree Come and take the kingdome ouer vs. †Which answered them Can I forsake my sweetenes and my most sweete fruites and go to be promoted among the other trees †And the trees spake to the vine Come and reigne ouer vs. †Which answered them Can I forsake my wine that chereth God and men be promoted among the other trees †And the trees said to the rhamnus Come and reigne ouer vs. †Who answered them If in deede you make me your king Come and rest vnder my shadow but if you meane it not let there fyre issue forth of the rhamnus and deuoure the ceders of Libanus †Now therfore if you haue wel and without sinne appointed Abimelech king ouer you and haue dealt wel with Ierobaal and with his house and haue requitted him the like for his benefites who fought for you †and put his life in dangers that he might deliuer you from the hand of Madian †who now are risen against my fathers house and haue killed his sonnes seuentie men vpon one stone and haue made Abimelech the sonnè of his handmaide king ouer the inhabitantes of Sichem because he is your brother †If therfore you haue dealt wel and without fault with Ierobaal and his house reioyse this day in Abimelech and reioyse he in you †But if vniustly let there fyre issue forth from him and consume the inhabitantes of Sichem and towne of Mello and let there fire goe forth from the men of Sichem and from the towne of Mello and deuoure Abimelech †Which thinges when he had said he fled and went into Bera and dwelt there for feare of Abimelech his brother †Abimelech therfore reigned ouet Israel three yeares †And our Lord sent a verie euil spirit betwen Abimelech and the inhabitantes of Sichem Who began to detest him †and to lay the wickednes of the murdering of the seuentie sonnes of Ierobaal and the sheading of their bloud vpon Abimelech their brother and vpon the rest of the princes of the Sichimites that had holpen him †And they sette an ambushment against him on the toppe of the mountaines and whiles they taryed for his coming they committed robberies taking prayes of them that passed by and it was told Abimelech †And Gaal the sonne of Obed came with his brethen and passed into Sichem At whose coming the inhabitantes of Sichem taking courage †issued forth into the fieldes wasting the vineyardes and treading the grapes and gathering companies of musicions went into the temple of their god and in their bankettes and cuppes cursed Abimelech †Gaal the sonne of Obed crying Who is Abimelech and what is Sichem that we should serue him Is he not the sonne of Ierobaal and hath made Zebul his seruant prince ouer the men of Empor the father of Sichem Why then shal we serue him †would God that some man would geue this people vnder my hand that I might take Abimelech out of the way And some said to Abimelech Gather together a multitude of an armie and come †For Zebul the prince of the citie hearing the wordes of Gaal the sonne of Obed was very wrath †and sent messengers secretely to Abimelech saying Behold Gaal the sonne of Obed is come into Sichem with his brethren and rayseth the citie against thee †Arise therfore in the night with the people that is with thee and lie hidde in the field †and betimes in the morning at sunne rysing sette vpon the citie And when he issueth forth against thee with his people do to him what thou shalt be able †Abimelech therfore arose with al his armie in the night and laide ambushementes nere to Sichem in foure places †And Gaal the sonne of Obed went forth stoode in the entrance of the gate of the citie And Abimelech rose and al his armie with him from the place of the ambushmentes †And when Gaal had seene the people he said to Zebul Behold a multitude cometh downe from the mountaines To whom he answered Thou seest the shadowes of the mountaines as it were heades of men and with this errour thou art deceiued †Againe Gaal said Behold there cometh downe people from the nauel of the land and one trouppe cometh by the way that looketh to the oke †To whom Zebul said Where is now thy mouth wherwith thou didst speake Who is Abimelech that we should serue him Is not this the people which thou didst despise Goe forth and fight against him †Gaal therfore went the people of the Sichimites looking on and fought against Abimelech †who pursewed him fleeing and driue him into the citie and there were slaine of his part manie vnto the gate of the citie †and Abimelech sate in Ruma but Zebul expelled Gaal and his companions out of the citie neither did he suffer them to abide in it †Therfore the day folowing the people went forth into the field Which being told to Abimelech †he tooke his armie and diuided
expecting the end of the thing and she cried to him The Philisthijms vpon thee Samson Who brake the bandes as if a man should breake a thread of to◠twyned with spittle when it hath taken the sauor of fyre and it was not knowen wherein his strength was †And Dalila said to him Behold thou hast deluded me and hast spoken false now at the least tel me wherwith thou mayest be bound †To whom he answered If I shal be bound with new cordes that were neuer occupied I shal be weake and like to other men †With the which Dalila againe bound him and cried The Philisthijmes vpon thee Samson ambushementes being prepared in the chamber Who did so breake the bandes as threades of linnen cloth †And Dalila said to him againe How long deceiuest thou me and speakest false Shew wherewith thou mayest be bound To whom Samson answered If thou platte seuen heares of my head with a heare lase and fasten a nayle tyed round about them in the ground I shal be weake †Which when Dalila had done she said to him The Philisthijms vpon thee Samson Who rysing vp from sleepe drew out the nayle with the heares and the heare lase †And Dalila said to him How doest thou say that thou louest me whereas thy mind is not with me These three times thou hast lied to me wouldest not tel wherein thy greatest strength is †And when she molested him and continually hong vpon him for many daies not geuing him space to rest his soule faynted and was wearied euen vnto death †Then opening the truth of the thing he said to her There neuer came yron vpon my head because I am a Nazareite that is to say consecrated to God from my mothers wombe if my head shal be shauen my strength shal depart from me and I shal fayle and shal be as other men †And she seing that he had confessed to her al his minde sent to the princes of the Philisthijms and willed them Come vp yet once more for now he hath opened his hart to me Who went vp taking with them the money which they had promised †But she made him to sleepe vpon her knees and to lay his head in her bosome And she called a barber and shaued his seuen heares and beganne to driue him away and thrust him from her for immediately the streingth departed from him †and she said The Philisthijms vpon thee Samson Who arysing from sleepe said in his mind I wil goe forth as I did before and wil shake my self not knowing that our Lord was departed from him †Whom when the Philisthijmes had apprehended forthwith they plucked forth his eies and led him to Gaza bound with chaynes and being shut vp in prison they made him grinde †And now his heares had begone to grow againe †and the princes of the Philisthijms assembled in one that they might immolate magnifical hostes to Dagon their god and might feast saying Our God hath deliuered our enemie Samson into our handes †Which thing the people also seing praysed their god and said the same thinges Our God hath deliuered our aduersarie into our handes who destroyed our countrie and killed verie manie †And reioysing through out their bankettes when they had now taken their good cheere they commanded that Samson should be called and should play before them Who being brought out of prison played before them and they made him to stand betwen two pillers †Who said to the seruant that gouerned his steppes Suffer me to touch the pillers on which al the house stayeth and let me leane vpon them and rest a litle †And the house was ful of men and wemen and there were al the princes of the Philisthijms also from the roofe and higher part about three thousand of both sexe beholding Samson playing †But he inuocating our Lord said Lord God remember me restore now to me myne old strength my God that I may reuenge me of myne enemies and for the losse of two eies may receiue one reuenge †And taking both the pillers on which the house rested and holding the one in his right hand and the other in his left †he said “ Let me die with the Philisthijms And the pillers being strongly shaken the house fel vpon al the princes and the rest of the multitude that was there and he killed manie moe dying then before he had killed liuing †And his brethren going downe and al his kindred they tooke his bodie and buried it betwixt Saraa and Esthaol in the sepulchre of his father Manue and he iudged Israel twentie yeares ANNOTATIONS CHAP. XVI 30. Let me die vvith the Philisthiims Manie thinges do iustifie Samsons fact in killing himself with the Philisthiims First it appeareth by the miracle that God directly and extraordinarily concurred by restoring in that moment his admirable streingth that he could pull downe two such pillers And conformably we may gather that God inspired his mind to attempt this fact and so he erred not but obeyed God herein as S. Augustin noteth li. 1. c. 21. 26. de ciuit Dei Secondly he was moued with zele of Gods honour hearing the Idolaters praise their false god Dagon Thirdly he had a good and pure intention to reuenge him selfe for Gods more glorie praying to him for restauration of streingth Fourthy he did not directly desire to kil himselfe but to kil the Philisthims though himselfe must also die with them And in this act especially he was a figure of Christ who chiefly by his death conquered his enemies CHAP. XVII Michas and his mother cause a grauen and a molten idol to be made of siluer 5. He maketh one of his sonnes priest for the idol 10. and for the same purpose hyreth also a Leuite THERE was at that time a certaine man of mount Ephraim named Michas †who said to his mother The thousand and hundred siluer peeces which thou hadst separated to thy selfe and concerning the which thou didst sweare in my hearing behold I haue and they are with me To whom she said Blessed be my sonne to the Lord. †He therfore rendred them to his mother who had said to him I haue consecrated and vowed this siluer to the Lord that my sonne may receiue it of my hand and make a grauen and a molten god and now I deliuer that to thee †He rendred them therfore to his mother who tooke two hundred siluer peeces and gaue them to the siluersmith that he might make of them a grauen and a molten god which was in the house of Michas †Who separated also therein a litle house to the God and made an Ephod and Theraphim that is to say a priestlie vestiment and idoles and he filled the hand of one of his sonnes and he became his priest †In those daies there was not a king in Israel but euerie one did that which semed right to him self
vnhappie woman and wine and whatsoeuer may inebriate I haue not drunke but I haue powred out my soule in the sight of our Lord. †Account not thy handmaide as one of the daughters of Belial for of the multitude of my sorrow and heauines haue I spoken vntil this present †Then Heli saied to her Goe in peace and the God of Israel geue thee thy petition which thou hast asked him †But she sayd Would God thy handmaide may find grace in thyne eyes And the woman went on her way and did eate and her countenance was no more changed otherwise †And they rose in the morning and adored before our Lord and they returned came into their house to Ramatha And Elcana knew Anna his wife and our Lord remembred her †And it came to passe after a certaine compasse of dayes Anna conceiued bare a sonne and called his name Samuel because she asked him of our Lord. †And Elcana her husband went vp and al her house to immolat vnto our Lord the solemne hoste and his vowe †and Anna went not vp for she sayd to her husband I wil not goe til the infant be weaned and til I may bring him that he may appeare before the sight of our Lord and may remayne there continually †And Elcana her husband sayd to her Doe that which seemeth good to thee and tarie til thou weane him and I pray that our Lord fulfil his word The woman therfore taried and gaue her sonne sucke til she remoued him from the milke †And she brought him with her after she had weaned him with three calues three bushels of meale and a flagon of wine and she brought him to the house of our Lord in Silo. But the childe was yet a litle infant †and they immolated a calfe and offered the childe to Heli. †And Anna said I besech thee my lord thy soule liueth my lord I am that woman which stoode before thee here praying our Lord. †For this childe did I pray and our Lord hath geuen me my petition which I asked him †Therfore I also haue geuen him to our Lord al the daies which he shal liue that he may be applied to our Lord. And they adored our Lord there And Anna prayed and sayd CHAP. II. Anna geueth thankes in a Canticle 11. the sonnes of Heli greuously sinning are reprehended but not duly corected by their father 21. Anna beareth three sonnes more and two daughters 27. Heli is threatned 34. and the death of his two sonnes fortold MY hart hath reioysed in our Lord and my horne is exalted in my God my mouth is dilated vpon myn enemies because I haue ioyed in thy saluation †There is none holie as our Lord is for neither is there an other beside thee and there is none so strong as out God †Doe not multiplie to speake high thinges boasting let old matters depart from your mouth because our Lord is a God of al knowlege and to him cogitations are prepared †The bow of the strong men is ouercome and the weake are girded with strength †They that before were filled haue hyred out them selues for bread and the hungrie are filled vntil the barren woman bare verie manie and she that had manie children was weakened †Our Lord mortifieth and quickeneth bringeth downe to hel and fetcheth backe agayne †Our Lord maketh poore and enricheth humbleth and lifteth vp †He rayseth the needie man from the dust and from the dung he lifteth vp the poore that he may sitte with princes and hold the throne of glorie For the poles of the earth are our Lords and vpon them he hath sette the world †The feete of his Saintes he wil keepe and the impious shal be silent in darknes because in his owne force man shal not be strengthned †Our Lord shal his aduersaries feare and vpon them shal he thunder in the heauens our Lord sâ—al iudge the endes of the Earth and shal geue empire to his king and shal exalt the horne of his Christ †And Elcana went into Ramatha vnto his house but the childe ministered in the sight of our Lord before the face of Heli the priest †Moreouer the sonnes of Heli were the sonnes of Belial not knowing our Lord †nor the office of priestes to the people but whosoeuer had immolated a victime the seruant of the priest came whiles the flesh was in boyling and had a flesh hooke with three teeth in his hand †and thrust it into the kettle or into the caudron or into the potte or into the panne and al that the flesh hooke brought vp the priest tooke to him selfe so did they to al Israel that came into Silo. †Yea before they burnt the fatte the seruant of the priest came and sayd to him that immolated Geue me flesh that I may boyle it for the priest for I wil not take flesh of thee sodde but raw †And he that immolated sayd to him Let the fatte first be burnt to day according to the maner and take vnto thee how much soeuer thy soule desireth Who answering said to him Not so for thou shalt geue it now or els I wil take it away by force †Therfore the sinne of the yong men was exceding great before our Lord because men detracted from the sacrifice of our Lord. †But Samuel ministred before the face of our Lord a child girded with an ephod of linnen †And his mother made him a litle tunike which she brought vpon the ordinarie daies going vp with her husband to immolate the solemne host †And Heli blessed Elcana and his wife and he saied to him Our Lord render thee seede of this woman for the vsurie that thou hast geuen our Lord. And they went into their place †Our Lord therfore visited Anna and she conceiued and bare three sonnes and two daughters and the childe Samuel was magnified before our Lord. †And Heli was very old and heard al thinges which his sonnes did to al Israel and how they slept with the wemen that wayted at the doore of the tabernacle †and he sayd to them Why doe you these kinde of thinges which I heare very naughtie thinges of al the people †Doe not so my sonnes for it is not a good report which I doe heare that you make the people of our Lord to transgresse †If man shal sinne against man God may be pacified toward him but if a man shal sinne against our Lord who shal pray for him And they heard not the voice of their father because our Lord would kil them †But the childe Samuel prospered and grew and pleased both our Lord and men †And there came a man of God to Heli and said to him Thus â—ayth our Lord Was not I openly reueled to thy fathers house when they were in Aegypt in the house of Pharao †and I chose him of al the tribes
Philisthims heard the voice of the crie and said What is this voice of a great crie in the campe of the Hebrewes And they knewe that the arke of our Lord was come into the campe †And the Philisthijms were afrayd saing God is come into the campe And they mourned saing †Woe to vs for there was not so great reioysing yesterday and the day before woe to vs. Who shal keepe vs from the hand of these high Goddes these be the Goddes that stricke Aegypt with al plague in the desert †Take courage and be men ye Philisthijms lest you be seruantes to the Hebrewes as they also haue ferued you take courage and fight †The Philisthijms therfore fought and Israel was slaine and euerie man fled into his tabernacle and there was made an exeeding great plague and there fel of Israel thirtie thousand footemen †And the arke of God was taken the two sonnes also of Heli died Ophni and Phinees †And a man of Beniamin running out of the battle aray came into Silo that day his garment rent and sprinkled on his head with dust †And when he was come Heli sate vpon a stoole ouer against the way looking For his hart was fearful for the arke of God And that man after he was entred in told it to the citie and al the citie howled †And Heli heard the sound of the crie and said What is this sound of this same tumult But he hastened and came and told Heli. †And Heli was nintie and eight yeares old and his eyes were dimme and he could not see †And he said to Heli I am he that came from the battle and I he that fled out of the field this day To whom he said What is done my sonne †And he brought the newes answering Israel quoth he is fled before the Philisthijms and a great ruine is made in the people moreouer also thy two sonnes are dead Ophni and Phinees and the arke of God is taken †And when he had named the arke of God he fel from his stoole backward beside the doore his necke being broken he died For he was an old man and of a great age and he iudged Israel fourtie yeares †And his daughter in law the wife of Phinees was great with childe and nigh to be deliuered and hearing the reporte that the arke of God was taken and her father in law was dead and her husband she bowed her self and was deliuered for sudden paynes were fallen vpon her †And in the very moment of her death they said to her that stoode about her Feare not because thou hast borne a sonne Who answered them not nor gaue heede to it †And she called the childe Ichabod saing The glorie is translated from Israel because the arke of God is taken and for her father in law and for her husband †and she said The glorie is translated from Israel for that the arke of God was taken CHAP. V. Dagon falleth downe twise in presence of the Arke his head and handes broken of 6. The Philisthijms being sore plagued in al their cities where the arke cometh 11. determine to send it backe to the Israelites AND the Philistijms tooke the arke of God and caried it from the Stone of helpe into Azotus †And the Philistijms tooke the arke of God and brought it into the temple of Dagon and sette it beside Dagon †And when the Azotians had risen early the next day behold Dagon lay flatte on the ground before the arke of our Lord and they tooke Dagon and restored him into his place †And agayne early the next day rising vp they found Dagon lying vpon his face on the earth before the arke of our Lord and the head of Dagon and the two palmes of his handes were cutte of vpon the threshold †moreouer the bodie only of Dagon was remayning in his place For this cause the priestes of Dagon and al that enter into his temple tread not vpon the threshold of Dagon in Azotus vntil this day †And the hand of our Lord was heauie vpon the Azotians and he plagued them and stroke Azotus and the coastes thereof in the secrete part of the fundament And the townes and fieldes bubbled forth in the middes of that country and there came forth mise and there was confusion of great death in the citie †And the men of Azotus seing this maner of plague said Let not the arke of the God of Israel tarie with vs because his hand is sore vpon vs and vpon Dagon our God †And sending they gathered together al the princes of the Philistijms to them and said What shal we doe with the arke of the God of Israel And the Getheites answered Let the arke of the God of Israel be caried about and they caried about the arke of the God of Israel †And they carying it about the hand of our Lord was made through euerie citie by an exceding great slaughter and it strake the men of euery city from litle vnto great they had emeroides in their secrete partes And the Getheites tooke counseil and made themselues stooles of skinnes †They sent therfore the arke of God into Accaron And when the arke of God was come into Accaron the Accaronites cryed out saying They haue brought vnto vs the arke of the God of Israel to kil vs our people †They sent therefore gathered together al the princes of the Philistijms who sayd Dimisse the arke of the God of Israel let it returne into his place not kil vs with our people †For there was made the feare of death in euery citie the hand of God exceding greuous the men also that had not died were striken in the secrete part of the buttockes and the howling of euery citie went vp into heauen CHAP. VI. The Arke is sent backe with siue emeroids and fiue mise of gold vpon a new wayne drawne by two milch kyne 13. which coming directly to Bethsames are sacrificed the wayne seruing for fire the Leuites kepe the Arke 19. Many others are slaine looking of curiositie into it THEREFORE the arke of God was in the country of the Philisthijms seuen monethes †And the Philisthijms called the priestes and soothsaiers saying What shal we doe with the arke of the Lord tel vs how we may send it backe into his place Who said †If you send back the arke of the God of Israel send it not away emptie but that which you owe render vnto it for sinne and then you shal be cured and you shal know why his hand departeth not from you †Who answered What is that which we ought to render vnto it for sinne And they answered †According to the number of the prouinces of the Philisthijms you shal make siue golden emroides and fiue golden mise because there hath bene one plague to you and to your princes And you shal make the similitudes of your
folowed him †And he expected seuen daies according to the appointment of Samuel and Samuel came not into Galgal and the people slipt away from him †Saul therfore said Bring me the holocauste and the pacifiques And he offered the holocauste †And when he had finished offering the holocauste behold Samuel came and Saul went forth to mete him salute him †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 †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 †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 †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 †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 †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 †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 †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 †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 †Al Israel therefore went downe to the Philisthijms that euerie man might whette his plough culter and spade axe and take †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 †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 †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 †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 †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 †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 †one rocke standing out toward the North ouer against Machmas and the other to the South against Gabaa †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 †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 †And Ionathas sayd Behold we passe to these men And when we shal appeare to them †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 †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. †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 †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 †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 †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 †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 †And the watchemen of Saul which were in Gabaa of Beniamin looked loe a multitude ouerthrowen fleeing hither and thither †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 †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 †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 †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 †But the Hebrewes also which had bene with the Philistijms
not 12. but taketh from him his speare and bottle of water 14. sheweth what he hath done 21. Saul againe confesseth his fault and promiseth peace AND there came Zepheites vnto Saul in Gabaa saying Behold Dauid is hid in the hil Hachila which is ouer against the wildernes †And Saul arose and went downe into the desert Ziph and with him three thousand men of the chosen of Israel to seeke Dauid in the desert Ziph. †And Saul camped in Gabaa Hachila which was ouer against the wildernes in the way and Dauid dwelt in the desert And seing that Saul was come after him into the deset †he sent discouerers and lerned that he was come thither most certainly †And Dauid arose secretly and came to the place where Saul was and when he had seene the place wherein Saul slept and Abner the sonne of Ner the prince of his warre and Saul sleeping in the tent and the rest of the multitude round about him †Dauid spake to Achimelech the Hetheit and Abisai the sonne of Seruia the brother of Ioab saying Who wil goe downe with me to Saul into the campe And Abisai said I wil goe with thee †Dauid therefore and Abisai came to the people by night and found Saul lying and sleeping in the tent and his speare fixed in the ground at his head and Abner and the people sleeping round about him †And Abisai said to Dauid God hath shut vp thine enemie this day into thy handes now therefore I wil thrust him through with my speare in the earth once and twise shal not neede †And Dauid said to Abisai Kil him not for who shal extend his hand vpon the annointed of our Lord shal be innocent †And Dauid said Our Lord liueth vnlesse our Lord shal strike him or his day come to die or descendig into battel he perish †Our Lord be merciful vnto me that I extend not my hand vpon the annointed of our Lord. now therefore take the speare which is at his head cuppe of water and let vs goe †Dauid therefore tooke the speare and cuppe of water which was at Saules head and they went away and there was none that sawe or vnderstood or awaked but al slept because the dead sleepe of our Lord had fallen vpon them †And when Dauid had passed ouer against and stood in the toppe of the mountaine farre of and a good space betwen them †Dauid cried to the people and to Abner the sonne of Ner saying Wilt thou not answer Abner And Abner answering sayd Who art thou that criest and disquietest the king †And Dauid sayd to Abner Art not thou a man And who is like thee in Israel why therefore hast thou not kept thy lord the king for one of the multitude hath entered in to kil the king thy lord †This thing is not good which you haue done Our Lord liueth you are the children of death which haue not kept your lord the annointed of our Lord. Now therefore behold where the kinges speare is where the cup of water is which was at his head †And Saul knew Dauids voice and sayd Is this thy voice my sonne Dauid And Dauid sayd My voice my lord king †and he said For what cause doth my lord persecute his seruant What haue I done or what euil is there in my hand †Now therefore heare I pray my lord King the wordes of thy seruant If our Lord stirre thee vp against me let there be odoure of sacrifice but if the sonnes of men they are cursed in the sight of our Lord which haue cast me out this day that I should not dwel in the inheritance of our Lord saying Goe serue strange goddes †And now let not my blood be shed vpon the earth before our Lord for the king of Israel is come forth to seeke one flea as the perdix is pursued in the mountaines †And Saul sayd I haue sinned returne my sonne Dauid for I wil no more doe thee euil for that my life hath bene precious in thyne eies to day for it appeareth that I haue done foolishly and haue bene ignorant of very many thinges †And Dauid answering sayd Behold the kings speare let one of the kings seruants passe and take it †And our Lord wil reward euerie one according to his iustice and fidelitie for our Lord hath deliuered thee this day into my hand I would not extend my hand vpon the annointed of our Lord. †And as thy life hath bene magnified to day in myne eies so be my life magnified in the eies of our Lord and deliuer he me from al distresse †Saul therefore sayd to Dauid Blessed art thou my sonne Dauid and truly doing thou shalt doe and preuayling thou shalt preuaile And Dauid went into his way and Saul returned into his place CHAP. XXVII Dauid for more securitie goeth againe to Achis king of Geth 5. obtaineth of him the citie of Siceleg 6. by which meanes it becometh subiect to the kinges of Iuda 8. and maketh prayes vpon the enemies of King Achis AND Dauid sayd in his hart at length I shal fal one day into the handes of Saul is it not better that I flee and be saued in the Land of the Philistians that Saul may despaire and cease to seeke me in al the coastes of Israel I wil flee therefore his handes †And Dauid arose and went himselfe and the six hundred men with him to Achis the sonne of Maoch the King of Geth †And Dauid dwelt with Achis in Geth he and his men euerieman his house and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel †And it was told Saul that Dauid was fled into Geth and he added no more to seeke him †And Dauid sayd to Achis If I haue grace in thy sight let there a place be geuen me in one of thy cities of this countrie that I may dwel there for why abideth thy seruant in the citie of the king with thee †Achis therefore gaue him in that day Siceleg for which cause Siceleg became the kinges of Iuda vntil this day †And the number of the daies that Dauid dwelt in the country of the Philistians was foure monethes †And Dauid went vp and his men and draue prayes out of Gessuri and Gerzi and from the Amalecites for these villages were inhabited in the land in old time as men goe to Sur as farre as the Land of Aegypt †And Dauid stroke al the land neither left he anie man or woman and taking the sheepe oxen and asses camels and garments he returned came to Achis †And Achis sayd to him Whom hast thou set vpon to day Dauid answered Against the south of Iuda and against the south of Ierâ—miel and against the south of Ceni †Dauid gaue life neither to man nor woman neither brought them into Geth saying Lest perhaps they
Abner the sonne of Ner came to the king and he dismissed him and he departed in peace †And Ioab went in to the king and said What hast thou done Behold Abner came to thee why didst thou dismisse him and he is gone and departed †knowest thou not Abner the sonne of Ner that to this end he came to thee that he might deceiue thee and might know thy going out and thy coming in and vnderstand al things that thou doest †Ioab therfore being gone from Dauid sent messengers after Abner and brought him backe from the cesterne Sira Dauid being ignorant therof †And when Abner was returned into Heborn Ioab brought him aside to the middes of the gate to spake vnto him in guile and stroke him there in the priuie partes and he died in reuenge of the bloud of Asael his brother †Which when Dauid had heard that the thing was now done he said I am innocent and my kingdom before God for euer from the bloud of Abner the sonne of Ner †and come it vpon the head of Ioab and vpon al his fathers house neither let there fayle of the house of Ioab one hauing a fluxe of seede and a leper and houlding the distaffe and falling by the sword lacking bread †Ioab therefore and Abisai his brother slewe Abner because he had killed Asael their brother in Gabaon in the battel †And Dauid said to Ioab and to al the people that were with him Rent your garmentes and be girded with sacke clothes and mourne before the funeral of Abner Moreouer king Dauid folowed the beere †And when they had buried Abner in Hebron king Dauid lifted vp his voice and wept vpon the graue of Abner and al the people also wept †And the king mourning and lamenting Abner sayd Not as cowardes are wont to die hath Abner died †Thy handes were not bound and thy feete were not loden with fetters but as men are wont to fal before the children of iniquitie so art thou fallen And al the people dubling it wept vpon him †And when al the multitude was come to take meate with Dauid when it was yet cleere day Dauid sware saying These thinges do God to me and these adde he if before sunne set I shal tast bread or any thing els †And al the people heard and al thinges pleased them which the king did in the sight of al the people †And al the people knewe and al Israel in that day that it was not the kinges doing that Abner the sonne of Ner was slayne †The king also said to his seruantes Are you ignorant that a prince and the greatest is slayne this day in Israel †But I as yet delicate and annointed king moreouer the the sonnes of Saruia are hard to me our Lord reward him that doth euil according to his malice CHAP. IIII. Baana and Rechab secretly kil Ioboseth 8. bring his head to Dauid 9. who condemning their fact putteth them to death AND Isboseth the sonne of Saul heard that Abner was slaine in Hebron and his handes were weakened and al Israel was trubled †And the sonne of Saul had two men captaynes of robbers the name of one Baana and the name of the other Rechab the sonnes of Rhemmon the Berothite of the sonnes of Beniamin for Beroth also was accounted in Beniamin †And the Berothites fled into Gethaim and were there strangers vntil that time †And Ionathas the sonne of Saul had a sonne lame in his feete for he was fiue yeares old when the tydinges came of Saul and Ionathas from Iezrahel his nurse therefore taking him fled and when she made hast to flee he fel and was made lame and he was called Miphiboseth †Therefore the sonnes of Rhemmon the Berothite Rachab and Baana coming entered into the house of Isboseth in the heat of the day who slept vpon his bed at noone †And they entered into the house secretely taking eares of corne and Rechab and Baana his brother stroke him in priuy partes and fled †And when they were entred into the house he slept vpon his bed in a parler and striking they killed him and taking away his head they went by the way of the desert al night †And brought the head of Isboseth to Dauid into Hebron and they said to the king Behold the head of Isboseth the sonne of Saul thine enemie who sought thy life and our Lord hath geuen my lord the king this day reuenge of Saul and of his seede †But Dauid answering Rechab and Baana his brother the sonnes of Rhemmon the Berothite and sayd to them our Lord liueth which hath deliuered my soule out of al distresse †for so much as him that told me and said Saul is dead who thought that he told prosperous thinges I apprehended and slewe him in Siceleg to whom I should haue geuen a reward for his tydinges †How much more now when wicked men haue slaine an innocent man in his owne house vpon his bed shal I not require his bloud of your hand and take you away from the earth †Dauid therefore commanded his seruantes and they slew them and cutting of their hands and feete hanged them ouer the poole in Hebron but the head of Isboseth they tooke and buried in the sepulcher of Abner in Hebron CHAP. V. VVith general consent Dauid is annointed king of al Israel 7. He taketh the towre of Sion in Ierusalem destroying the Iebuseites 9. buildeth there a new house 13 marieth more wiues and hath more children 17. The Philiflym rising against him are ouerthrowen 22. also the second time AND al the tribes of Israel came to Dauid in Hebron saying Behold we are thy bone and thy flesh †Yea and yesterday also and the day before when Saul was king ouer vs thou wast he that didst leade vs forth and bring backe Israel and our Lord sayd to thee Thou shalt feede my people Israel and thou shalt be prince ouer Israel †The ancientes also of Israel came to the king into Hebron and king Dauid made a league with them in Hebron before our Lord and they annointed Dauid to be king ouer Israel †Thirtie yeares old was Dauid when he began to reigne and he reigned fourtie yeares †In Hebron he reigned ouer Iuda seuen yeares and six monethes and in Ierusalem he reigned three and thirtie yeares ouer al Israel Iuda †And the king went al the men that were with him into Ierusalem to the Iebuseite the inhabiter of the land they said to Dauid Thou shalt not come in hither vnlesse thou take away the blind and the lame saying Dauid shal not come in hither †But Dauid tooke the towre of Sion this is the citie of Dauid †For Dauid had proposed in that day a reward to whosoeuer should strike the Iebuseite and touch the gutters of the house toppes and take away the blind and the lame that hated the soule of Dauid
therefore it is sayd in the prouerbe The blind and the lame shal not enter into the temple †And Dauid dwelt in the towre and called it The citie of Dauid built round about from Mello and inwards †And he went prospering and growing vp and our Lord the God of hostes was with him †Hiram also the king of Tyre sent messengers to Dauid and ceder trees and carpenters and masons for walles and they built a house for Dauid †And Dauid knew that our Lord had confirmed him king ouer Israel and that he had exalted his kingdome ouer his people Israel †Dauid therefore tooke yet concubines and wiues of Ierusalem after he was come from Hebron and there were borne to Dauid other sonnes also and daughters †And these be the names of them that were borne to him in Ierusalem Samua and Sobab and Nathan and Salomon †and Iebahar and Elisua and Nepheg †and Iaphia and Elisama and Elioda and Eliphaleth †The Philistijms therefore heard that they had annointed Dauid to be king ouer Israel and they went vp al to seeke Dauid which when Dauid had heard he went downe into a hold †And the Philistijms coming were spred in the Vale Raphaim †And Dauid consulted our Lord saying Shal I goe vp to the Philistijms and wilt thou geue them into my hand And our Lord sayd to Dauid Goe vp because deliuering I wil geue the Philistijims in thy hand †Dauid therefore came into Baal Pharasim and stroke them there and said Our Lord hath diuided mine enemies before me as waters are diuided therefore the name of the place was called Baal Pharasim †And they leift there their grauen goddes which Dauid and his men tooke †And the Philistians added yet to go vp and spred themselues in the Vale Raphaim †And Dauid consulted our Lord Shal I goe vp against the Philistijms and wilt thou deliuer them into my handes Who answered Goe not vp against them but fetch a compasse behind their backe and thou shalt come to them over against the peare trees †And when thou shalâ— heare the sound of one going in the toppe of the peare-trees then shalt thou enter battel because then wil our Lord goe forth before thy face to strike the campe of the Philistijms †Dauid therefore did as our Lord had commanded him and he stroke the Philistijms from Gabaa vntil thou come to Gezer CHAP. VI. VVith great solemnitie Dauid bringeth the Aâ—ke of God from Abinadabs hâ—uâ—â— 6. Ozâ— for touching it is sodenly slaine 9. whereupon Dauid fearing to bring it to his owâ—â— house leaueth it in the house of Obededom three monethes 12. then fetcheth it dancing before it though Michol scorne his deuotion 17. He offereth sacrifices distributeth giftes blesseth the people 23. And Michol is barren AND Dauid againe gathered together al the chosen of Israel thirtie thousand †And Dauid arose and went and al the people that was with him of the men of Iuda to bring the arke of God vpon which was inuocated the name of the Lord of hostes which sitteth in the Cherubins vpon it †And they laâ—d the arke of God vpon a new wayne and â—ookâ— it out of the house of Abinadab who was in Gabaa and Ozâ— and Ahio the sonnes of Abinadab did driue the new waâ—ne †And when they had taken it out of the house of Abinadab who was in Gabaa Ahio keeping the arke of God went before the arke †But Dauid and al Israel played before our Lord in al wrought wood both on harpes and lates and 〈…〉 ls and â—itterns and cymbals †And after they came to the Floore of Nichon Oza put forth his hand to the arke of God and hâ—ld it because the oxen spurned and made it leane aside †And our Lord was wrath with indignation against Oza and stroke him for the rashâ—nes who died there before the arke of God †And Dauid was sâ—ookâ—n sad for that our Lord had strooken Oza and the name of that place was called The striking of Oza vnâ—il this day †And Dauid feared our Lord in that day saying How shal the arke of our Lord come vnto me †And he would not haue the arke of our Lord turne in to himself into the citie of Dauid but he caused it to turne in vnto the house of Obededom the Getheite †And the arke of our Lord dwelt in the house of Obededom the Getheite three monethes and our Lord blessed Obededom and al his house †And it was told king Dauid that our Lord had blessed Obededom and al that he had for the arke of God Dauid therefore went and brought away the arke of God out of the house of Obededom into the citie of Dauid with ioy †And when they had passed that caried the arke of our Lord six passes he immolated an oxe and a ramme †And Dauid danced with al his might before our Lord. moreouer Dauid was girded with a linnen ephod †And Dauid and al the house of Israel brought the arke of testament of our Lord in iubilation and in sounde of trumpet †And when the arke of our Lord was entred into the citie of Dauid Michol the daughter of Saul looking forth through a window sawe king Dauid leaping and dancing before our Lord and she despised him in her hart †And they brought in the arke of our Lord and sette it in his place in the middes of the tabernacle which Dauid had pitched for it and Dauid offered holocaustes and pacifiques before our Lord. †And when he had accomplished offering holecaustes and pacifiques he blessed the people in the name of the Lord of hostes †And he distributed to al the multitude of Israel as wel man as woman to euerie one one cake of bread and one roasted peece of beefe and flowre fryed with oyle and al the people went euerie man into his house †And Dauid returned to blesse his owne house and Michol the daughter of Saul coming forth to meete Dauid sayd How glorious was the king of Israel to day vncouering himself before the handmaydes of his seruantes and was naked as if one of the ribbaldes should be naked †And Dauid sayd vnto Michol Before our Lord which hath chosen me rather then thy father and then al his house and commanded me that I should be duke ouer the people of our Lord in Israel †both wil I play wil become more vile then I haue beene and I wil be humble in mine eies and with the handmaydes of whom thou speakest I wil appeare more glorious †Therefore vnto Michol the daughter of Saul was there no child borne vnto the day of her death CHAP. VII Dauids good purpose to build a Temple is differred by Gods appointment 12. with promise that his sonne shal performe it and be established in the kingdom 18. For al which he rendereth thankes to God AND it came to passe when the king sate in
passe the yeare turning about at such time when kinges are wont to procede to battels Dauid sent Ioab and his seruantes with him and al Israel and they spoyled the children of Ammon and besieged Rabba but Dauid remayned in Ierusalem †Whiles these thinges were in doing it chanced that Dauid arose from his bed after noone and walked in the toppe of the kinges house and he saw a woman washing her self ouer against the roofe of his house and the woman was very beautiful †The king therefore sent and inquired what woman it was And it was told him that she was Bethsabee the daughter of Eliam the wife of Vrias the Hetheite †Dauid therefore sending messengers tooke her who when she was entered in to him he slept with her and forth with she was sanctified from her vnclennes †and she returned into her house hauing conceiued a childe And sending she told Dauid and sayd I haue conceiued †And Dauid sent to Ioab saying Send me Vrias the Herheite And Ioab sent Vrias to Dauid †And Vrias came to Dauid And Dauid asked how wel Ioab did the people and how the warre was ordered †And Dauid sayd to Vrias Goe into thy house and wash thy feete And Vrias went forth out of the kinges house and the kinges meate folowed him †But Vrias slept before the gate of the kinges house with the other seruantes of his lord and went not downe to his owne house †And it was told Dauid of them that sayd Vrias went not into his house And Dauid sayd to Vrias didst thou not come from thy iourney Why didst thou not goe downe into thy house †And Vrias sayd to Dauid The Arke of God and Israel and Iuda dwel in pauilions my lord Ioab and the seruantes of my lord abide vpon the face of the earth and shal I enter into my house to eate and to drinke and sleepe with my wife by thy health and by the health of thy soule I wil not do this thing †Dauid therefore sayd to Vrias Tarie here also this day and tomorow I wil dismisse thee Vrias taried in Ierusalem that day and the next †and Dauid called him to eate before him and to drinke and he made him drunke who going out at euen slept on his couche with the seruantes of his lord and went not downe into his house †The morning therefore was come and Dauid wrote a letter to Ioab and sent it by the hand of Vrias †writing in the letter Sette ye Vrias in the front of the battel where the fight is strongest and leaue him that being striken he may die †Therefore when Ioab besieged the citie he put Vrias in the place where he knew the strongest men were †And the men issuing out of the citie fought against Ioab and there fel of the people of the seruantes of Dauid and Vrias also the Hetheite died †Ioab therefore sent and told Dauid al the story of the battel †and he commanded the messanger saying When thou hast told al the story of the battel to the king †if thou see him to be angrie and he say Why approched you to the wal to fight Knew you not that manie weapons are throwen from aboue of the wal †Who stroke Abimelec the sonne of Ierobaal did not a woman cast vpon him a peece of a milstone from the wal and slew him in Thebes Why approched you nere the wal Thou shalt say Also thy seruant Vrias the Hetheite is slayne †The messenger therefore departed and came and told Dauid al thinges that Ioab had commanded him †And the messenger sayd to Dauid The men haue preuailed against vs and they issued forth to vs into the field and we violently pursewed them euen to the gate of the citie †And the archers shot arrowes at thy seruantes from of the wal aboue and there died of the kinges seruantes yea and thy seruant Vrias the Hetheite is dead †And Dauid sayd to the messenger Thus shalt thou say to Ioab Let not this thing discomfort thee for the euent of warre is diuerse now this man and now that man the sword consumeth encourage thy warryers against the citie that thou inayst destroy it and exhort them †Also the wife of Vrias heard that Vrias her husband was dead she mourned for him †And the mourning being past Dauid sent and brought her in into his house and she became his wife and she bare him a sonne and this thing which Dauid had done was displeasant before our Lord. CHAP. XII Nathan the prophet by a parable induceth Dauid to condemne him self of great sinne 7. blameth and threatneth him for the same 13. But vpon his confession denounceth remission of his sinne with reseruation of temporal punishment 15. the death of the childe 24 Bethsabee beareth another sonne who is called Salomon 26. The citie of Rabbath is taken and a rich crowne with other praye OVR Lord therfore sent Nathan to Dauid Who when he was come to him he sayd vnto him There were two men in one citie one riche and the other poore †The rich man had sheepe and oxen axceding manie †But the poore man had nothing at al beside one litle ewe which he had bought and nourished and which had growen in his house together with his children eating of his bread and drinking of his cuppe and sleping in his bosome and it was to him as a daughter †And when a certayne stranger was come to the riche man he sparing to take of his owne sheepe and oxen to make a feast for that stranger which was come to him tooke the poore mans ewe and made meates therof for the man that was come to him †And Dauid being excedingly wrath with indignation against that man sayd to Nathan Our Lord liueth the man that hath done this is the childe of death †He shal render the ewe fourefold because he hath done this thing and hath not spared †And Nathan sayd to Dauid Thou art that man Thus sayth our Lord the God of Isaael I annointed thee to be king ouer Israel and I deliuered thee from the hand of Saul †and gaue thee the house of thy lord and the wiues of thy lord in thy bosome and haue geuen thee the house of Isrtel and Iuda and if these thinges be litle I wil adde farre greater thinges vnto thee †Why therefore hast thou contemned the word of the lord that thou wouldest doe euil in my sight Vrias the Hetheite thou hast smitten with the sword his wife thou hast taken to thy wife and hast slayne him with the sword of the children of Ammon †For which thing the sword shal not depart from thy house for euer because thou hast despised me and hast taken the wife of Vrias the Hetheite to be thy wife †Therfore thus sayth our Lord Behold I wil rayse vpon thee euil out of thine owne house and wil take thy
her hath Amnon thy brother lyen with thee but now sister hold thy peace he is thy brother neither afflict thou thy hart for this thing Thamar therefore taryed pyning in the house of Absalom her brother †And when Dauid the king had heard these wordes he was greeued excedingly †Moreouer Absalom spake not to Amnon neitheir good nor euil for Absalom hated Amnon because he had rauished Thamar his sister †And it came to passe after the space of two yeares that the sheepe of Absalom were shorne in Baalhasor which is beside Ephraim and Absalom called al the kinges sonnes †and he came to the king and said to him Behold tâ—y seruantes sheepe are to be shorne Let the king I pray with his seruantes come to his seruant †And the king said to Absalom Doe not so my sonne request not that we come al charge thee And when he was earnest with him he would not goe he blessed him †And Absalom said If thou wilt not come at the least let Amnon my brother I besech thee come with vs. And the king said to him It is not necessary that he goe with thee †Absalom therefore was earnest with him and he let Amnon and al the kinges sonnes goe with him And Absalom made a feast as it were the feast of a king †And Absalom had commanded his seruantes saying Marke when Amnon shal be drunke with wine and I shal say to you Strike him and kil him feare not for it is I that command you take courage and play the valiant men †Therefore the seruantes of Absalom did against Amnon as Absalom had commanded them And al the kinges sonnes rysing gatte vp euery one vpon their mules and fled †And when they yet went on in their way a rumour came to Dauid saying Absalom hath stricken al the kinges sonnes and there is not leift of them so much as one †The king therfore rose vp and rent his garmentes and fel vpon the ground and al his seruantes that stood about him rent their garmentes †But Ionadab the sonne of Semmaa Dauids brother answering sayd Let not my lord the king thinke that al the kinges sonnes be slayne Amnon only is dead because he was put in the mouth of Absalom since the day that he rauished Thamar his sister †Now therefore let not my lord the king put this word vpon his hart saying Al the kinges sonnes are slayne because Amnon only is dead And Absalom fled and the seruant that was the scoutewatch lifted vp his eies and looked and behold much people came by a byway on the side of the mountayne †And Ionadab sayd to the king Loe the kinges sonnes be come according to the wordes of thy seruant so is it done †And when he had ceased to speake the kinges sonnes also appeared entring in they lifted vp their voice and wept yea the king also and al his seruantes bewailed with an exceding great weeping †Moreouer Absalom fleing went to Tholomai the sonne of Ammiud the king of Gessur Dauid therefore mourned for his sonne al daies †And Absalom when he was fled and come into Gessur was there three yeares †And king Dauid ceased to pursew Absalom because he was comforted vpon the death of Amnon CHAP. XIIII Ioab suborning a woman first to propose the suite by a parable 21. obtayneth pardon for Absalom 24. but so that he appeareth not in the kinges presence 25. He is exceding fayre hath three sonnes and one daughter 29. Ioab refusing to deale further for his free release Absalom burneth his corne 31. Then Ioab procureth his accesse to the king AND Ioab the sonne of Saruia vnderstanding that the kinges hart was turned to Absalom †he sent to Thecua and tooke thence a prudent woman and he sayd to her Feyn e that thou mournest and put on a mourning garment and be not annoynted with oyle that thou mayst be as a woman now along tyme mourning for one dead †And thou shalt goe in vnto the king and shalt speake to him these maner of wordes And Ioab put the wordes in her mouth †Therefore when the woman of Thecua was gone in to the king she fel before him vpon the ground and adored and said Saue me ô king †And the king sayd to her What matter hast thou Who answered Alas I am a widow woman for my husband is dead †And thy handmaide had two sonnes who fel at wordes against eche other in the field and there was none to stay them and the one stroke the other and slew him †And behold the whole kinred rysing against thy handmaide saith Deliuer him that hath striken his brother that we may kil him for the life of his brother whom he hath slayne and may cleane destroy the heire and they seeke to extingnish my sparkle which is leift that there may no name remaine to my husband nor reliques vpon the earth †And the king said to the woman Goe into thy house and I wil geue commandement for thee †And the woman of Thecua said to the king Vpon me my lord be the iniquitie and vpon the house of my father but be the king and his throne innocent †And the king said He that shal gaynesay thee bring him to me he shal adde no more to touch thee †Who sayd Let the king remember our Lord his God that the next of bloud be not multiplied to reuenge and that they kil not my sonne Who sayd Our Lord liueth there shal not fal of the heares of thy sonne vpon the earth †The woman therefore sayd Let thy handmayde speake to my lord the king a word †And he sayd Speake †And the woman sayd Why hast thou thought such a thing agaynst the people of God and why hath the king spoken this word that he would sinne and not bring againe his banished one †We doe al dye and as waters that returne not we fal downe on the earth neither wil God haue a soule to perish bur reuoketh meaning that he perish not altogether that is cast of †Now therefore I come that I may speake to my lord the king this word the people being present And thy handmayd sayd I wil speake to the king if by any meanes the king may doe the word of his handmaide †And the king hath heard to deliuer his handmaide out of the hand of al that would destroy me out of the inheritance of our Lord and my sonne together †Let thy handmaide therefore say that the word of my lord the king be made as a sacrifice For euen as an Angel of God so is my lord the king that he is moued neither with blessing nor cursing Wherefore our Lord also thy God is with thee †And the king answering sayd to the woman Hide not from me the thing that I aske thee And the woman sayd to him Speake my lord king †And the king sayd Is the hand of
quickly diuided after Salomons death and a smal part left to his sonne Roboam And after the captiuitie in Babilon his seede bad onlie title and right without possession of royal throne Againe 2. Reg. 22. The same royal prophet in his Canticle of thankes geuing and last prophetical wordes chap. 23. much preferreth the spiritual kingdome of Christ before the earthlie kingdome of the Iewes But most specially and plainly in the Psalmes Psal 2. Why did the Gentiles rage peoples meditate vaine thinges Signifying that the furie of al aduersaries rageth in vaine against Christ and his Church For I am appointed by him King sayth Christ to his Father ouer Sion his holie hil I wil geue thee sayth God to his Sonne the Gentiles for thine inheritance and thy possession the endes of the earth Psal 17. A people which I knew not hath serued me Psal 44. The Queene the Church stood on thy right hand in golden rayment compassed with varietie of vertues and diuers sortes of holie professions Psal 47. Mount Sion is founded with the exultation of the whole earth For euer and euer he Christ shal rule vs euermore Psal 86. Glorious thinges are sayd of thee ô citie of God But omitting innumerable other such textes the 88. Psalme conteyneth a large prophecie of Christ and his Church where S. Augustin geueth vs this brief admonition Christiani estis Christum agnoscite You are Christians agnize Christ I wil put joyth God his hand in the sea Christs dominion in the Gentiles and his right hand in the riuers al sortes shal serue him He shal be high aboue the kinges of the earth Of the Church he addeth I wil put his seede for euer and euer and his throne as the dayes of heauen Neither do sinnes frustrate this promise of God therfore it foloweth But if his children shal forsake my law and wil not walke in my iudgements If they shal profane my iustices and not keepe my commandements VVhat then wil Christ for al this abandon his Church as he did the old Synagogue of which God sayth Deut. 32. They haue prouoked me in that which was no God and I wil prouoke them in that which is no people Not so How then I wil visite sayth our Lord their iniquities with a rodde and their sinnes with stripes But my mercie I wil not take away from him This is a strong Firmament sayth S. Augustin God promiseth yea sweareth and vvil not lie to Dauid that his seede shal continew for euer His throne as the Sunne in Gods sight and the Moone perfected for euer So this great Doctor â—heweth by holie Scriptures against the Donatistes and in them against Protestantes that the militant Church of Christ hath benne stil and shal be visible during this transitorie world CHAP. VII Salomons palace 2. his house in the forrest 8. and the quenes house is built 13. Two great brasen pillers 23. asea or lauer 27. tenne brasen ferte 38. tenne lesse lauatorics and other vessels and implementes pertaining to the Temple adorned vvith images of Angels and other creatures are further described AND his owne house Salomon built in thirtene yeares and brough it to perfection †He built also the house of the forest of Libanus of an hundred cubites in length and fiftie cubites in bredth and thirtie cubites in height and foure score galleries betwen pillers of ceder for he had cut ceder trees into pillers †And he decked the whole vaut with bordes of ceder which was held vp with fiue and fourtie pillers And one order had fiften pillers †set one against an other †and looked one ouer against an other with equal space betwen the pillers and ouer the pillers square beames in al equal †And the porche of the pillers he made of fiftie cubites in length and thirtie cubites in bredth and an other porche before the greater porche and pillers and toppes vpon the pillers †He made also the porche of the throne wherein the seate of iudgement is and couered it with ceder wood from the pauement vnto the toppe †And the litle house where they sate in iudgement was in the middes of the porche of like worke He made also a house for the daughter of Pharao which Salomon had taken to wife of such worke as also this porche †Al of chosen stones which were sawed by a certain rule measure both within without from the fundation to the toppe of the walles without vnto the greater courte †And the fundations of chosen stones great stones of ten or eight cubites †And aboue there were hewed chosen stones of equal measure and in like maner of ceder †And the greater court round with three rewes of hewed stones and one rew of planed ceder moreouer also in the inner court of the house of our Lord and in the porche of the house †King Salomon also sent and tooke Hiram from Tyre †the sonne of a widow woman of the tribe of Nepthali his father a Tyrian an artificer in brasse and ful of wisdom and intelligence and skil to make al worke of brasse Who when he was come to king Salomon made al his worke †And he cast two brasen pillers of eightene cubites in height one piller and a line of twelue cubites compassed both pillers †He made also two litle heades which should be put vpon the heades of the pillers cast of brasse fiue cubites high one litle head and fiue cubites the other litle head †and as it were in maner of a nette and of cheynes knitte one to the other with maruelous worke Both litle heades of the pillers were cast seuen rewes of litle nettes in one litle head seuen litle nettes in the other litle head †And finished the pillers and two rewes round about euerie nette that they might couer the litle heades which were ouer the toppe of the pomegranates in like maner did he also to the second litle head †And the litle heades that were vpon the heades of the pillers were made as it were with lilie worke in the porche of foure cubites †And againe other litle heades in the toppe of the pillers about according to the measure of the piller against the litle nettes and of the pomegranates were two hundred rewes round about the second litle head †And he sette two pillers in the porche of the temple and when he had erected the piller on the right hand he called the name therof Iachin in like maner he erected the second piller and called the name therof Booz †And vpon the heades of the pillers he put a worke in maner of a lilie and the worke of the pyllers was perfected †He made also a sea of founders worke of ten cubites from brimme to brimme round in coÌ„passe the height therof was of fiue cubites and a corde of thirtie cubites did compasse it round about †And the grauing vnder the briÌ„me
which now doe burne frankencense on thee and he shal burne mens bones vpon thee †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 †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 †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. †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 †And the king spake to the man of God Come home with me that thou mayst dyne and I wil geue the giftes †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 †for so was it enioyned in the word of our Lord cōmanding Thou shalt not eate bread nor drinke water nor returne by the way that thou camest †He departed therfore by an other way and returned not by the way that the came into Bethel †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 †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 †And he said to his sonnes Sadle me and asse Who when they had sadled it he got vp †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 †And he sayd to him Come home with me that thou mayst eate bread †Who sayd I can not returue nor come with thee neither will eate bread nor drinke water in this place †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 †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 †and brought him backe with him he did eate therfore bread in his house and drunke water †And when they sate at the table the word of our Lord came to the prophete that brought him backe †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 †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 †And when he had eaten drunke he sadled his asse for the prophet whom he brought backe †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 †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 †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 †And he sayd to hie sonnes Sadle me an asse Who when they had sadled †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 †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 †And he layd his corse in his owne sepulchre and they mourned for him Alas alas my brother †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 †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 †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 †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 †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 †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 †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 †And our Lord sayd to Ahias Behold the wife of Ieroboam cometh in to consult thee concerning her sonne that is
he destroyed her denne and brake the most filthie idol and burnt it in the torrent cedron †but the excelses he did not take away Otherwise the hart of Asa was parfect with our Lord al his daies †and he caried in those thinges which his father had sanctified and vowed into the house of our Lord siluer and gold and vessels †And there was warre betwen Asa and Baasa the king of Israel al their daies †Baasa also the king of Israel went vp into Iuda and built Rama that no man might go out or come in of Asaes side the king of Iuda †Asa therfore taking al the siluer and gold that remained in the treasures of the house of our Lord and in the treasures of the kinges house gaue it into the handes of his seruantes and he sent to Benadad the sonne of Tabremon the sonne of Hezion the king of Syria which dwelt in Damascus saying †There is a league betwen me and thee betwixt my father and thy father therfore I haue sent thee giftes siluer and gold and I desire thee that thou come and make void the league that thou hast with Baasa the king of Israel and he may retire from me †Benadad agreing to king Asa sent the princes of his armie into the citiees of Israel and they stroke Ahion and Dan and Abeldomum of Maacha and al Cenneroth to witte al the Land of Nephthali †Which when Baasa had heard he intermitted to build Rama and returned into Thersa †But king Asa sent word into al Iuda saying Let no man be excused and they tooke stones from Rama and the timber therof wherwith Baasa had built and Asa of it built Gabaa Beniamin and Maspha †But the rest of al the wordes of Asa and al his forces and al that he did the cities that he built are not these written in the Booke of the words of the dayes of the kinges of Iuda How beit in the time of his old age he was diseased in his feete †And he slept with his fathers was buried with them in the citie of Dauid his father And Iosaphat his sonne reigned for him †But Nadab the sonne of Ieroboam reigned ouer Israel the second yeare of Asa the king of Iuda and he reigned ouer Israel two yeares †And he did that which is euil in the sight of our Lord and walked in the waies of his father and in his sinnes wherwith he made Israel to sinne †And Baasa the sonne of Ahias of the house of Issachar lay in wayte against him and stroke him in Gebbethon which is a citie of the Philistimes for Nadab and al Israel besieged Gebbethon †Baasa therfore slew him in the third yeare of Asa the king of Iuda and reigned for him †And when he reigned he stroke al the house of Ieroboam he leaft not so much as one soule of his seede til he destroied him according to the word of our Lord which he had spoken in the hand of Ahias the Silonite †for the sinnes of Ieroboam which he had sinned and wherwith he had caused Israel to sinne and for the offence wherwith he prouoked our Lord the God of Israel †But the rest of the wordes of Nadab and al that he wrought are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And there was warre betwen Asa and Baasa the king of Israel al their daies †In the third yeare of Asa the king of Iuda reigned Baasa the sonne of Ahias ouer al Israel in Thersa foure and twentie yeares †And he did euil before our Lord walked in the waies of Ieroboam and in his sinnes wherwith he made Israel to sinne CHAP. XVI Iehu for prophecying the destruction of Baasa and his house 7. is slaine 8. yet his sonne Ela reigneth tvvo yeares 9. Then Zambri rebelleth killeth Ela and reigneth 16. Part of the people choosing Amri prince of the armie their king 18. Zambri desperatly burneth himselfe and the kings palace 21. an other part folow Thebni as king til his death 23. Amri reigneth tvvelue yeares vvickedly 29. His sonne Achab succedeth marieth Iezabel and serueth Baal 34. In the meane time Hiel repairer◠Iericho AND the word of our Lord came to Iehu the sonne of Hanani agaynst Baasa saying †For so much as I haue exalted thee out of the dust sette thee duke ouer my people Israel but thou hast walked in the way of Ieroboam and hast made my people Israel to sinne that thou mightest anger me with their sinnes †behold I wil cut downe the posteritie of Baasa and the posteritie of his house and I wil make thy house as the house of Ieroboam the sonne of Nabat †Whosoeuer of Baasa shal die in the citie him shal the dogges eate and whosoeuer of his shal die in the countrie him shal the fowles of the ayre deuoure †But the rest of the wordes of Baasa and whatsoeuer he did and his battels are not these things written in the Booke of the wordes of the daies of the kinges of Israel †Baasa therfore slept with his fathers and was buried in Thersa and Ela his sonne reigned for him †And when the word of our Lord came in the hand of Iehu the sonne of Hanani the prophete agaynst Baasa and agaynst his house and agaynst al the euil that he had done before our Lord to anger him in the workes of his handes that it should be made as the house of Ieroboam for this cause he slew him that is to say Iehu the sonne of Hanani the prophete †In the sixe and twenteth yeare of Asa the king of Iuda reigned Ela the sonne of Baasa ouer Israel in Thersa two yeares †And his seruant Zambri rebelled agaynst him the captayne of the halfe part of the horsemen and Ela was in Thersa drinking and dronken in the house of Arsa the gouernour of Thersa †Zambri therfore rushing in stroke and slew him in the seuen and twenteth yeare of Asa the king of Iuda he reigned for him †And when he teigned and sate vpon his throne he stroke al the house of Baasa and he leaft not of it one that could pysse agaynst a wal his kinsfolke and frendes †And Zambri destroyed al the house of Baasa according to the word of our Lord that he had spoken to Baasa in the hand of Iehu the prophet †for al the sinnes of Baasa and the sinnes of Ela his sonne who sinned and made Israel to sinne prouoking our Lord the God of Israel in their vanities †But the rest of the wordes of Ela and al that he did are not these writen in the Booke of the wordes of the daies of the kinges of Israel †In the seuen and twenteth yeare of Asa the king of Iuda reigned Zambri seuen daies in Thersa moreouer the armie besieged Gebbethon a citie of the Philisthines †And
here die we must come therfore and let vs runne away to the campe of Syria If they spare vs we shal liue but if they wil kil vs we shal die neuerthelesse †They arose therfore in the euening to come to the campe of Syria And when they were come to the beginning of the campe of Syria they found no man there †For our Lord had made them in the campe of Syria to heare the sound of chariotes and horses and of a verie great armie and they sayd one to an other Behold the king of Israel hath for wages hyred agaynst vs the kinges of the Hetheites and of the Aegyptians and they are come vpon vs. †They arose therfore and fled in the darke and leaft their tentes and their horses and asses in the campe and fled desirous to saue their liues only †Therfore when these lepers were come to the beginning of the campe they entered into one tabernacle and did eate and drinke and they tooke thence siluer and gold and rayment and went and hid it againe they returned to an other tabernacle and from thence likewise taking away they hid it †And they said one to an other We doe not wel for this is a day of good tydinges If we shal hold our peace and wil not tel vntil morning we shal be blamed of a heinous offence Come let vs goe and make report in the kinges court †And when they were come to the gate of the citie they told them saying We went to the campe of Syria and found no man there but horses and asses tyed and the tentes pitched †The porters therfore went and told it to the king within his palace †Who arose in the night sayd to his seruants I tel you what the Syrians haue done to vs They know that we suffer great famine and therfore they are gone out of the campe and lie hid in the fieldes saying When they shal come forth out of the citie we wil take them aliue and then we may enter into the citie †But one of his seruantes answered Let vs take fiue horses that are remaining in the citie because they onlie are in the whole multitude of Israel for the other are consumed and sending we may trie †They brought therfore two horses and the king sent into the campe of the Syrians saying Goe ye and see †Who went after them as far as Iordan and behold al the way was ful of rayment and vessels which the Syrians had cast away when they were amased and the messengers returning told the king †And the people going forth spoyled the campe of Syria and a bushel of floure became at one stater and two bushels of barley at one stater according to the word of our Lord. †Moreouer the king appoynted that duke on whose hand he leaned to stand at the gate whom the multitude trode in the entrance of the gate he died according as the man of God had spoken when the king came downe to him †And it came to passe according to the word of the man of God which he spake to the king when he sayd Two bushels of barley shal be at one stater and a bushel of floure at one stater this verie tyme to morow it the gate of Samaria †when that duke answered the man of God and sayd Although our Lord would make fludgates in the heauen can this be done which thou speakest And he said to him Thou shalt see with thine eies and shal not eate therof †It chanced therfore to him as it was foretold and the people trode him in the gate and he died CHAP. VIII After seuen yeares famine fortold by Eliseus the Sumanite Woman returning home recouereth her landes and reuenewes 7. Eliseus forsheweth the death of Benadad king of Syria and cruel reigne of Hazael 16. Ioram reigning in Iuda the Idumeans reuolt from him also Lobna 23. He dieth and his sonne Ochozias succeedeth AND Eliseus spake to the woman whose sonne he restored to life saying Arise goe thou and thy house and soiourne whersoeuer thou shalt finde for our Lord hath called a famine and it shal come vpon the land seuen yeares †Who arose did according to the word of the man of God going with her houshould she soiourned in the land of the Philistijms many dayes †And when the seuen yeares were ended the woman returned out of the Land of the Philisthijms and she went forth to speake to the king for her house and for her landes †And the king spake with Giezi the seruant of the man of God saying Tel me al the meruelous thinges that Eliseus hath done †And when he had told the king how he had raysed a dead man the woman appeared whose sonne he had reuiued crying to the king for her house and her landes And Giezi sayd My lord king this is the woman and this is her sonne whom Eliseus raysed †And the king asked the woman who told him And the king gaue her an eunuch saying Restore her al thinges that are hers and al the reuenewes of the landes from the day that she leaft the land vntil this present †Eliseus also came to Damascus and Benadad the king of Syria was sicke and they told him saying The man of God cometh hither †And the king sayd to Hazael Take with thee presentes and goe to meete the man of God and consult the Lord by him saying Can I escape of this myne infirmitie †Hazael therfore went to meete him hauing with him presentes and al good thinges of Damascus the lodes of fourtie camels And when he stood before him he sayd Thy sonne Benadad the king of Syria hath sent me to thee saying Can I recouer of this mine infirmitie †And Eliseus sayd to him Goe tel him Thou shalt be healed but our Lord hath shewed me that dying he shal die †And he stood with him and was trubled so far that he blushed and the man of God wept †To whom Hazael sayd Why doeth my lord weepe But he sayd Because I know what euils thou wilt doe to the children of Israel Their fensed cities thou wilt burne with fyre and their yongmen thou wilt kil with the sword and their litle ones thou wilt dash in peeces and wemen with childe thou wilt diuide †And Hazael sayd What am I thy seruant a dog that I should doe this great thing And Eliseus sayd Our Lord hath shewed me that thou shalt be king of Syria †Who when he was departed from Eliseus came to his maister who sayd to him What sayd Eliseus to thee But he answered He told me Thou shalt recouer health †And when the next day was come he tooke a couerlette and powred water theron and spred it vpon his face who being dead Hazael reigned for him †In the fifth yeare of Ioram the sonne of Achab the king of Israel and of Iosaphat the king of Iuda reigned Ioram the
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 †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 †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 †And he did that which was liked before our Lord according to al thinges that his father Amasias did †But the excelses he destroyed not as yet the people sacrificed and burnt incense in the excelses †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 †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 †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 †In the eight and thirteth yeare of Azarias the king of Iuda reigned Zacharias the sonne of Ieroboam ouer Israel in Samaria sixe monethes †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 †And Sellum the sonne of Iabes conspired against him and smote him openly killed him and reigned for him †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 †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 †Sellum the sone of Iabes reigned the nine and thirteth yeare of Azarias the king of Iuda and reigned one moneth in Samaria †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 †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 †Then Manahem stroke Thapsa and al that were in it and the borders therof from Thersa for they would not open vnâ—o him and he slew al wemen therof that were withchilde and ripped them †In the nine and thirteth yeare of Azarias the king of Iuda reigned Manahem the sonne of Gadi ouer Israel ten yeares in Samaria †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 †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 †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 †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 †And Manahem slept with his fathers and Phaceia his sonne reigned for him †In the fifteth yeare of Azarias the king of Inda reigned Phaceia the sonne of Manahem ouer Israel in Samria two yeares †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 †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 †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 †In the two and fifteth yeares of Azarias the king of Iuda reigned Phacee the sonne Romelia ouer Israel in Samaria twentie yeares †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 †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 †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 †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 †In the second yeare of Phacee the sonne of Romelia the king of Israel reigned Ioatham the sonne of Ozias the king of Iuda †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 †And he did that which was liked before our Lord according to al things which Ozias his father had done did he worke †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. †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 †In those dayes
into him a spirit and he shal here a message and shal returne into his country and I wil ouerthrow him with the sword in his country †Rabsaces therfore returned and found the king of Assyrians expugning Lobna for he heard that he was departed from Lachis †And when he had heard of Tharaca the king of Aethiopia saying Behold he is come forth to fight agaynst thee and went agaynst him he sent messengers to Ezechias saying †Say this to Ezechias the king of Iuda Let not thy God seduce thee in whom thou hast confidence neither say thou Ierusalem shal not be deliuered into the handes of the king of the Assyrians †For thou thy self hast heard what the kinges of the Assyrians haue done to al the countries how they haue spoyled them canst thou therfore onlie be deliuered †Why haue the goddes of the Nations deliuered al those whom my fathers haue destroyed to witte Gozan Haran and Reseph and the children of Eden which were in Thelassar †Where is the king of Emath and the king of Arphad and the king of the citie of Sepharuaim of Ana and Aua †Therfore when Ezechias had receiued the letters of the hand of messengers had read them he went vp into the house of our Lord layd them open before our Lord †prayd in his sight saying Lord God of Israel which sittest vpon the cherubins thou art the only God of al the kinges of the earth thou madest heauen and earth †Incline thine eare and heare open Lord thine eies and see and heare al the wordes of Sennacherib who hath sent to vpbrayd vnto vs the liuing God †In verie deede Lord the kinges of the Assyrians haue destroyed Nations and the countries of al. †And they haue cast their goddes into fire for they were not goddes but the workes of mens handes of wood and stone and they destroyed them †Now therfore O Lord our God saue vs from his hand that al the kingdomes of the earth may know that thou art the Lord the onlie God †And Isaie the sonne of Amos sent to Ezechias saying Thus saith our Lord the God of Israel That which thou hast besought me concerning Sennacherib the king of the Assyrians I haue heard †This is the word that our Lord hath spoken of him The virgine daughter of Sion hath dispised thee and scorned thee Behinde thy backe hath the daughter of Ierusalem wagged her head †Whom hast thou vpbrayded and whom hast thou blasphemed against whom hast thou exalted thy voice and lifted vp thine eies in high against the holie one of Israel †By the hand of thy seruantes thou hast vpbrayded our Lord and hast sayd In the multitude of my chariotes haue I climed the height of mouutaynes in the toppe of Libanus and haue cut downe high cedars therof and the chosen â—irretrees of it And I haue entered into the borders therof the forrest of the carmel therof †haue I cut downe And I haue drunke strange waters and haue dried vp with the steppes of my feete al the waters in closed †Why hast thou not heard what I haue done from the begining From ancient daies I haue made that thing and now I haue brought it to effect and fensed cities shal be into ruine of litle hilles bickering together †And they that sitte in them weake of hand they haue trembled and are confounded they became as the grasse of the field and the greene herbe of the roofes of houses which withered before it came to ripenesse †Thy habitation and thy going out and thy coming in and thy waye I haue knowen before thy surie against me †Thou hast bene madde against me thy pride hath ascended into myn eares I therfore wil put a ring in thy nostrels and a bitte in thy lippes and wil bring thee back into the way by the which thou camest †And to thee Ezechias this shal be a signe Eate this yeare what thou shalt finde in the second yeare the things that growe of themselues moreouer in the third yeare sawe ye and reape plant ye vineyardes and eate the fruite of them †And whatsoeuer shal be leaft of the house of Iuda shal take roote downeward and beare fruit vpward †For out of Ierusalem there shal remmantes goe forth and that which is to be saued from the mounte of Sion the zeale of the Lord of hostes shal doe this †Wherfore thus sayth our Lord of the king of the Assyrians He shal not enter into this citie nor shoote arrowe into it neither shal shield occupie it nor munition compasse it †By the way that he came he shal returne and into this citie he shal nos enter sayth our Lord †And I wil protect this citie and wil saue it for my self and for Dauid my seruant †It came to passe therfore in that night an Angel of our Lord came and stroke in the campe of the Assyrians an hundred eightie fiue thousand And when he was risen early he sawe al the bodies of the dead †and Sennacherib the king of the Assyrians departing went away and taried in Niniue †And when he adored in the temple of Nesroch his god Adramelech and Sarasar his sonnes stroke him with the sword and they fled into the land of the Armenians and Asarhaddon his sonne reigned for him CHAP. XX. Ezechias being sick is told by Isaias that he shal die but praying to God obtayneth fiftenne yeares longer life 8. and in confirmation therof receiueth a signe in Achaz dial returning back tenne lines 12. To the Aâ—yrians bringing him presents he sheweth al his treasures 16. which Isaias reprouing prophecieth the captiuitie of Iuda 20. Ezechias dieth and his sonne Manasses reigneth IN those dayes Ezechias was sick euen to death and Isaie the sonne of Amos the prophete came and sayd to him Thus sayth our Lord God Take order with thy house for thou shalt die and shalt not liue †Who turned his face to the wal and prayed our Lord saying †I besech thee Lord remember I pray thee how I haue walked before thee in truth and in a perfect hart and haue done that which is liked before thee Ezechias therfore wept with great weeping †And before Isaie was gone out of the middes of the court the word of our Lord came to him saying †Returne and tel Ezechias the prince of my people Thus sayth our Lord the God of Dauid thy father I haue heard thy prayer and seene thy teares and behold I haue healed thee the third day thou shalt goe vp to the temple of the Lord. †And I wil adde to thy daies fiftene yeares yea out of the hand of the king of Assyrians I wil deliuer thee and this citie I wil protect this citie for my sake and for Dauid my seruant †And Isaie said Fetch me a bunch of figges Which when they had brought and had layd it vpon
for Tou was aduersarie to Adarezer †But al the vessel also of gold and siluer and brasse king Dauid consecrated to our Lord with the siluer and gold which he had taken out of al the nations as wel of Idumea and Moab the children of Ammon as of the Philisthijms and Amalec †And Abisai the sonne of Saruia stroke Edom in the Vale of salt pittes eightene thousand †and he appoynted a garryson in Edom that Idumea should serue Dauid and our Lord saued Dauid in al thinges to which he went †Dauid therfore reigned ouer al Israel did iudgement and iustice to al his people †Moreouer Ioab the sonne of Saruia was ouer the armie and Iosaphat the sonne of Ahilud commenter †And Sadoc the sonne of Achitob Ahimelech the sonne of Abiathar Priestes and Susa Scribe †Banaias also the sonne of Ioiada ouer the legions Cerethi and Phelethi moreouer the sonnes of Dauid the chief at the kinges hand CHAP. XIX The king of Ammon euil intreating king Dauids men whom he had curteously sent to condole the death of his father is ouerthrowen in battel 16. with the Assyrians his hyred confederates AND it chanced that Naas the king of the children of Ammon died and his sonne reigned for him †And Dauid sayd I wil do mercie with Hanon the sonne of Naas for his father hath done me pleasure And Dauid sent messengers to confort him vpon the death of his father Who when they were come into the land of the children of Ammon to confort Hanon †the princes of the children of Ammon fayd to Hanon Thou thinkest perhaps that Dauid for honour sake toward thy father hath sent some that should comfort thee neither markeâ—t thou that his seruantes are come to thee to espie and seeke out and searche thy land †Therfore Hanon made the seruantes of Dauid balde and shaued them and cut away their cotes from the buttockes to the feete and sent them away †Who when they were gone and had sent word to Dauid he sent to meete them for they had susteyned great reproch and commanded them to tarie in Iericho til their beard grewe and then they should returne †And the children of Ammon seing that they had done iniurie to Dauid as wel Hanon as the rest of the people they sent a thousand talents of siluer to hyre them chariotes and horsemen out of Mesopotamia and from Siria Maacha and from Soba †And they hyred two and thirtre thousand chariotes and king Maacha with his people Who when they were come camped ouer agaynst Medaba The children of Ammon also being gathered together out of their cities came to the battel †Which when Dauid had heard he sent Ioab and al the host of valiant men †and the children of Ammon issuing forth put their armie in aray beside the gate of the citie and the kinges that were come to ayde him stood apart in the field †Ioab therfore vnderstanding that battel was made agaynst him before and behind chose the most valiant men of al Israel and marched on against the Syrian †And the rest of the people he gaue vnder the hand of Abisai his brother and they went forth agaynst the children of Ammon †And he sayd If the Syrian shal ouercome me thou snalt ayde me and if the children of Ammon shal ouercome thee I wil ayde thee †Take courage and let vs play the men for our people and for the cities of our God and our Lord wil doe that which is good in his sight †Ioab therfore matched on and the people that were with him agaynst the Syrian to battel and he put them to flight †Moreouer the childen of Ammon seing that the Syrian was fled themselues also fled from Abisai his brother and went into the citie and Ioab also returned into Ierusalem †But the Syrian seing that he was fallen before Israel sent messengers and brought the Syrian that was beyond the riuer and Sophach the General of Aderezeâ—s warre was their captayne †Which when it was told Dauid he gathered together al Israel and passed Iordan and fel vpon them and directed his armie agaynst him they fighting on the contrarie part †And the Syrian fled from Israel and Dauid slewe of the Syrians seuen thousand chariotes and fourtie thousand footemen and Sophach General of the armie †And the seruantes of Adarezer seing themselues to be ouercome of Israel fled to Dauid serued him and Syria would no more giue ayde to the children of Ammon CHAP. XX. King Dauid prospereth in Warre agaynst the Ammonites 4. and Philisthims 6. among Whom Ionathan Dauids nephew by his brother killeth a monfiruous giant Which had twelue fingers and twelue toes AND it came to passe after the compasse of a yeare at such time when kinges are wont to goe forth to battel Ioab gathered together the armie and force of warre and spoyled the land of the children of Ammon and went on and besieged Rabba Moreouer Dauid taried in Ierusalem when Ioab stroke Rabba and destroyed it †And Dauid tooke the crowne of Melchom from his head and found in it a talent weight of gold and most precious pearles and he made himself therof a diademe he tooke also the spoiles of the citie very much †And the people that was therin he brought forth and he made harrowes and sleddes and chariotes shod with Iron to passe ouer them soc that they were cut in sunder broken in peces so did Dauid to al the cities of the children of Ammon he returned with al his people into Ierusalem †After these thinges there was warre begunne in Gazer agaynst the Philisthians in which Sobachai the Husathite stroke Saphai of the kinred of Raphaim humbled them †An other battel also was fought agaynst the Philistheans wherein Adeodatus the sonne of Saltus a Bethlehemite stroke the brother of Goliath the Getheite the staffe of whose speare was as it were a weauers beame †But an other battel also happened in Geth wherin there was a verie long man hauing fingers and toes by six and six that is together foure and twentie who also was borne of the stocke of Rapha †This man blasphemed Israel and Ionathan the sonne of Samaa the brother of Dauid stroke him These be the children of Rapha in Geth which fel by the hand of Dauid and of his seruantes CHAP. XXI Dauid sinneth in numbring his people 8. repenteth and prayeth yet is punished many dying of the plague 15. til God shewing mercie spareth the rest 16. Dauid accusing himselfe and excusing the people is commanded by the Angel to offer sacrifice which he 22 bying ground for an altar 26. performeth BVT Satan rose agaynst Israel and moued Dauid to number Israel †And Dauid sayd to Ioab and to the princes of the people Goe and number Israel from Bersabee vnto Dan and bring me the number that I may know †And Ioab answered
Our Lord increase his people an hundred fold more then they are are they not my lord king al thy seruantes why doth my lord seeke this which may be reputed for a sinne to Israel †But the kinges word preuailed more and Ioab went forth and went about al Israel and returned to Ierusalem †And he gaue Dauid the number of them whom he had surueyed and al the number of Israel was found a thousand thousand and an hundred thousand men that drew sword and of Iuda foure hundred seuentie thousand men of warre †For Leui and Beniamin he numbred not because Ioab vnwillingly executed the kings commandement †And that which was commanded displeased God and he stroke Israel †And Dauid sayd to God I haue sinned excedingly in that I would doe this I besech thee take away the iniquitie of thy seruant because I haue done foolishly †And our Lord spake to Gad the Seer of Dauid saying †Goe and speake to Dauid and tel him Thus sayth our Lord I geue thee the choyse of three thinges choose one which thou wilt and I wil doe it to thee †And when Gad was come to Dauid he sayd to him Thus sayth our Lord Choose which thou wilt †either three yeares famine or three monethes to flee from thine enemies and not to be able to escape their sword or three dayes the sword of our Lord and pestilence to be in the land and the Angel of our Lord to kil in al the costes of Israel now therfore see what I shal answer him that sent me †And Dauid sayd to Gad I am on euerie side in great distresse but it is better that I fal into the handes of our Lord because his mercies be manie then into the handes of men †Our Lord therfore sent the pestilence in Israel and there fel of Israel seuentie thousand men †He sent also an Angel into Ierusalem to strike it and when it was striken our Lord saw and had compassion vpon the greatenesse of the euil and commanded the Angel that smote It is sufficient now let thy hand cease Moreouer the Angel of our Lord stoode beside the floore of Ornan the Iebuseite †And Dauid lifting vp his eies saw the Angel of our Lord standing betwen heauen and earth and a sword drawen in his hand turned agaynst Ierusalem they fel as wel he as the ancientes clothed in heare clothes flatte on the earth †And Dauid sayd to God Am not I he that commanded the people to be mumbred It is I that haue sinned it is I that haue done the euil this flocke what hath it deserued Lord my God let thy hand be turned I besech thee vpon me and vpon my fathers house and let not thy people be striken †And the Angel of our Lord commanded Gad to tel Dauid that he should goe vp and build an altar to our Lord God in the floore of Ornan the Iebuseite †Dauid therfore went vp according to the word of Gad which he had spoken to him in the name of our Lord. †Moreouer Ornan when he had looked vp and sene the Angel and his foure sonnes with him they hid themselues for at that time he threshed wheat in the floore †Therfore when Dauid came to Ornan Ornan beheld him went forth to mete him out of the floore and adored him flatte on the ground †And Dauid sayd to him Geue me the place of thy floore that I may build therein an altar to our Lord so that thou take as much siluer as it is worth and the plague may cease from the people †And Ornan sayd to Dauid Take it and let my lord the king doe whatsoeuer pleaseth him yea the oxen also I geue for holocaust and the dreyes for wood and wheat for sacrifice I wil giue al thinges willingly †And king Dauid sayd to him It shal not be so but I wil geue thee siluer as much as it is worth for I may not take it from thee and so offer to our Lord holocaustes geuen gratis †Dauid therfore gaue Ornan for the place six hundred sicles of gold of most iust weight †And he built there an altar to our Lord and he offered holocaustes and pacifiques and he inuocated our Lord he heard him in fyre from heauen vpon the altar of holocauste †And our Lord commanded the Angel and he turned his sword into the scabbard †Dauid therfore forthwith seing that our Lord had heard him in the floore of Ornan the Iebuseite immolated victimes there †But the tabernacle of our Lord. which Moyses made in the desert and the altar of holocaustes was at that time in the excelse of Gabaon †And Dauid could not goe to the altar to pray God there for he had bene frighted with exceding feare seing the sword of the Angel of our Lord. CHAP. XXII VVorkemen and al necessaries being prepared 6. Dauid commandeth Salomon to build the Temple for so God hath appoynted 13. exhorteth him to serue God 17. and other principal men to assist him AND Dauid sayd This is the house of God and this is an altar for holocauste to Israel †And he commanded that the proselytes of the land of Israel should be gathered to gether and he appoynted of them masons to hewe stones and polish them that the house of God might be built †Dauid prepared also verie much yron for the nayles of the gates and for the ioyninges and ioynctures and of brasse an inmumerable weight †The cedar trees also could not be estemed which the Sidonians and Tyrians brought downe to Dauid †And Dauid sayd Salomon my sonne is yet a litle child and delicate and the house which I would haue to be builded to our Lord must be such as may be renowned in al countries I therfore wil prepare him necessaries And for this cause before his death he prepared al the expenses †And he called Salomon his sonne and commanded him that he should build a house to our Lord the God of Israel †And Dauid sayd to Salomon My sonne it was my wil to haue built a house to the name of our Lord my God †But the word of our Lord was made to me saying Thou hast shed much bloud and fought verie manie battels thou canst not build a house to my name so much bloud being shed before me †the sonne which shal be borne to thee shal be a most quiet man for I wil make him rest from al his enemies round about and for this cause he shal be called Peaceable and I wil geue peace and quietnesse in Israel al his dayes †He shal build a house to my name he shal be to me for a sonne and I wil be to him for a father and I wil establih the throne of his kingdom ouer Israel for euer †Now therfore my sonne Our Lord be with thee and doe thou prosper and build the house to our Lord thy
his mother was Azuba the daughter of Selahi †And he walked in the way of his father Asa neither declined he from it doing the thinges that were pleasing before our Lord. †But yet the excelses he tooke not away and as yet the people had not directed their hart to our Lord the God of their fathers †But the rest of the actes of Iosaphat the first and the last are writen in the wordes of Iehu the sonne of Hanani which he disposed into the Bookes of the kinges of Israel †After these thinges Iosaphat the king of Iuda entered frendshipe with Ochozias the king of Israel whose workes were most impious †And he was partaker to make shippes which should goe into Tharsis and they made a nauie in Asiongaber †And Eliezer the sonne of Dodau of Maresa prophecied to Iosaphat saying Because thou hast had a league with Ochozias our Lord hath strooken thy workes and the shippes are broken neither could they goe into Tharsis CHAP XXI Iosaphat dieth and Ioram succeding killeth his owne brethren and some other chiefe men 6. reigneth wickedly 8. Edom and Lobua reuolt from him 12. Elias by letters forwarneth him of plagues 16. which falling vpon him he dieth after two yeares languishing and horrible disease AND Iosaphat slept with his fathers was buried with them in the Citie of Dauid and Ioram his sonne reigned for him †Who had brethren the sonnes of Iosaphat Azarias and Iahiel and Zacharias and Azarias and Michael and Saphatias al these were the sonnes of Iosaphat the king of Iuda †And their father gaue them manie giftes of siluer and of gold and pensions with the most fensed cities in Iuda but the kingdom he deliuered to Ioram because he was the first begotten †And Ioram rose ouer the kingdom of his father and when he had established himself he slew al his brethren with the sword and certain of the princes of Israel †Two and thirtie yeare old was Ioram when he began to reigne and he reigned eight yeares in Ierusalem †And he walked in the waies of the kinges of Israel as the house of Achab had done for Achabs daughter was his wife and he did euil in the sight of our Lord. †But our Lord would not destroy the house of Dauid for the couenant which he had made with him and because he had promised that he would geue him a lampe and to his sonnes for euer †In those daies Edom rebelled from being subiect to Iuda and made them selues a king †And when Ioram had passed with his princes and al the horsemen that were with him he rose in the night and stroke Edom which had compassed him and al the captaynes of his horsemen †But yet Edom rebelled from being vnder the dominion of Iuda vntil this day at that time Lobna also reuolted from being vnder his hand For he had forsaken our Lord the God of their fathers †moreouer he built also excelses in the cities of Iuda and he made the inhabitantes of Ierusalem to fornicate and Iuda to transgresse †And there were letters brought him from Elias the prophete in which was Writen Thus sayth our Lord the God of Dauid thy father Because thou hast not walked in the waies of Iosaphat thy father in the waies of Asa the king of Iuda †but hast gone by the waies of the kinges of Israel and hast made Iuda to fornicate and the inhabitantes of Ierusalem hauing imitated the fornication of the house of Achab moreouer also hast killed thy brethren the house of thy father better men then thou †behold our Lord wil strike thee with a great plague with al thy people and children and thy wiues and al thy substance †And thou shalt be sicke of a very sore disease of thy bealie til thy vital partes come forth by litle and litle euerie day †Our Lord therfore raised vp agaynst Ioram the spirit of the Philisthianes and of the Arabians which are borderers to the Aethiopians †and they went vp into the Land of Iuda and wasted it and they spoyled al the substance that was found in the kinges house moreouer also his sonnes and wiues neither was there a sonne left him but Ioachaz who was the yongest †And beside al these thinges our Lord stroke him with an incurable disease of the bealie †And when day succeded day and the spaces of times passed about the circuite of two yeares was complete and soe being wasted with a long comsumption soe that he voyded euen his very bowels he was ridde of the disease and of his life together And he died in an exceding vile infirmitie the people made him not exequies according to the maner of burning as they had done to his anceters †He was two and thirtie yeares old when he began to reigne and he reigned eight yeares in Ierusalem And he walked not rightly and they buried him in the Citie of Dauid but yet not in the sepulchre of the kinges CHAP. XXII Ochozias reigning one yeare 3. is slaine together with Ioram king of Israel by king Iehu 10. Athalia killeth the kinges children onlie Ioas being saued by his aunt and vsurpeth the kingdom six yeares AND the inhabitantes of Ierusalem made Ochozias his least sonne king for him for al the elders that had bene before him the rouers of the Arabians had slayne which inuaded the campe and Ochozias the sonne of Ioram the king of Iuda reigned †Two and fourtie yeares old was Ocohzias when he began to reigne and he reigned one yeare in Ierusalem and the name of his mother was Athalia the daughter of Amri †But he also went by the waies of the house of Achab for his mother forced him to doe impiously †He therfore did euil in the sight of our Lord as the house of Achab for they were his counselers after the death of his father to his destruction †And he walked in their counfels And he went forth with Ioram the sonne of Achab king of Israel into battel agaynst Hazael king of Syria into Ramoth Galaad and the Syrians wounded Ioram †Who returned to be cured into Iezrael for he had taken manie woundes in the foresayd battel Therfore Ochozias the sonne of Ioram king of Iuda went downe te visit Ioram the sonne of Achab in Iezrael being sicke †For it was the wil of God agaynst Ochozias that he should come to Ioram and when he was come he should goe out also against Iehu the sonne of Namsi whom our Lord anoynted to destroy the house of Achab. †When Iehu therfore ouerthrew the house of Achab he found the princes of Iuda and the sonne of the brethren of Ochozias which serued him and he slewe them †Searching also for Ochozias himself he tooke him lying hid in Samatia and being brought vnto him he killed him and they buried him because he was the sonne of Iosaphat who had sought our Lord in
and began to pray with teares †saying Thou art iust ô Lord al thy iudgementes are iust and al thy waies mercie truth and iudgement †And now Lord be mindful of me and take not reuenge of my sinnes neither remember the sinnes of me or of my parentes †Because we haue not obeyed thy commandmentes therfore we are deliuered in spoile and captiuitie and death and into a fable and into reproch to al nations in which thou hast dispersed vs. †And now Lord great are thy iudgementes because we haue not done according to thy preceptes haue not walked sincerely before thee †and now Lord according to thy wil do with me command my spirite to be receiued in peace for it is expedient for me to die rather then to liue †The verie same day therfore it chanced that Sara the daughter of Raguel in Rages a citie of the Medes she also heard reproch of one of her fathers handmaydes †because she had beene deliuered to seuen husbandes the diuel named Asmodeus had killed them forth with as they were entred in vnto her †Therfore when she rebuked the wench for her fault she answered her saying Let vs no more see sonne of thee or daughter vpon the earth thou murderer of thy husbandes †What wilt thou kil me also as thou hast now killed seuen husbandes At this voice she went into an higher chamber of her house and three dayes and three nightes did not eate nor drinke †but continewing in prayer with teares besought God that he would deliuer her from this reproch †And it came to passe the third day whiles she accomplished her prayer blessing our Lord †she sayd Blessed is thy name ô God of our fathers who when thou hast bene angrie wilt doe mercie in the time of tribulation forgeuest them their sinnes that inuocate thee †To thee ô Lord I turne my face to thee I direct myne eyes †I desire Lord that thou loose me from the bond of this reproch or els take me away from the earth †Thou knowest Lord that I neuer coueted a husband and haue kept my soule cleane from al concupiscence †Neuer haue I companied my self with sporters neither haue I made my selfe partaker with them that walke in lightnesse †But a husband I consented to take with thy feare not with my lust †And either I was vnworthie of them or they perhaps were not worthie for me because perhaps thou hast kept me for an other man †For thy counsel is not in mans power †But this hath euerie one for certayne that worshippeth thee that his life if it be in probation shal be crowned and if it be in tribulation it shal be deliuered and if it be in correction it shal be lawful to come to thy mercie †For thou art not delighted in our perditions because after a tempest thou makest a calme and after teares and weeping thou powrest in ioyfulnesse †Be thy name God of Israel blessed foreuer †At that time the prayers of both were heard in the sight of the glorie of the high God †and the holie Angel of our Lord Raphael was sent to cure them both whose prayers at one time were recited in the sight of our Lord. CHAP. IIII. Tobias thincking he shal dye geueth his sonne godlie admonitions 7. especially exhorteth him to geue almes diligently 13. to flee al fornication pride and fraude 21. And telleth him of money lent to a friend THERFORE when Tobias thought his prayer to be heard that he might haue died he called to him Tobias his sonne †and sayd to him Heare my sonne the wordes of my mouth lay them as a foundation in thy hart †When God shal take my soule * burie my bodie and thou shalt doe * honour to thy mother al the dayes of her life †for thou must be mindful what perils and how great she suffered for thee in her wombe †And when she also shal haue accomplished the time of her life burie her beside me †And al the dayes of thy life * haue God in thy mind and beware thou consent not to sinne at anie time and pretermitte the preceptes of our Lord God †* Of thy substance geue almes and turne not away thy face from anie poore person for so it shal come to passe that neither the face of our Lord shal be turned from thee †As thou shalt be able so be merciful †If thou haue much geue aboundantly if thou haue litle studie to impert also a litle willingly †For thou dost treasure vp to thy self a good reward in the day of necessitie †because almes deliuereth from al sinne and from death wil not suffer the soule to goe into darkenesse †Great confidence before God most high shal almes be to al them that doe it †* Take heed to thy self my sonne of al fornication beside thy wife neuer abide to know crime †* Neuer permitte pryde to rule in thy word for in it al perdition tooke his beginning †* Whosoeuer hath wrought anie thing for thee pay him his hyre immediatly and let not the hyre of thy hyred seruant remayne with thee at al. †* That which thou hatest to be done to thee by an other see thou doe it not to an other at anie time †Eate thy bread with the hungrie needie and of thy garmentes couer the naked †* Set thy bread and thy wine vpon the burial of a iust man and doe not eate and drinke therof with sinners †Seeke counsel alwaies of a wiseman †At al time blesse God and desire of him that he direct thy waies and that al thy counsels remayne in him †I tel thee also my sonne that I gaue tenne talentes of siluer whiles thou wast yet a child to Gabelus in Rages a citie of the Medes and I haue a bil of his hand with me †and therfore enquire how thou maist come to him and receiue of him the foresayd weight of siluer and restore him the bil of his hand †Feare not my sonne we leade in dede a poore life but we shal haue many good thinges if we feare God and depart from al sinne and doe wel CHAP. V. Yong Tobias seeking a guide for his iourney Raphael the Angel in shape of a man presenteth himself and vndertaketh this office 23. The mother lamenteth the abscence and danger of her sonne THEN Tobias answered his father and sayd I wil doe al things father whatsoeuer thou hast commanded me †But how I shal require this money I can nor tel he knoweth not me and I know not him what token shal I geue him Yea neither the way which leadeth thither did I euer know †Then his father answered him and sayd I haue the bil of his hand with me which when thou shalt
and cleane stone shal al the streates therof be paued and in the streates therof Alleluia shal be song †Blessed be our Lord which hath exalted it and his kingdom be for euer and euer ouer it Amen CHAP. XIIII Old Tobias dieth at the age of an hundred and two yeares 5. exhorteth his sonne and nephewes to pietie forshewing that Niniue shal be destroyed and Ierusalâ—m reedified 14. yonger Tobias returneth with his familie to Raguel and dieth happely as he had liued AND the wordes of Tobias were ended And after that Tobias was restored to his sight he liued two and fourtie yeares and saw the children of his nephewes †Therfore an hundred and two yeares being accomplished he was buried honorably in Niniue †For being six and fiftie yeares old he lost the sight of his eies and being threescore he receiued it agayne †And the rest of his life was in ioy and with great increase of the feare of God he went forward in peace †And at the houre of his death he called vnto him Tobias his sonne and his seuen yong sonnes his nephewes and sayd to them †The destruction of Niniue is neere for the word of our Lord fayleth not and our brethren which are dispersed from the land of Israel shal returne to it †And al the desert land therof shal be replenished and the house of God which is burnt in it shal agayne be reedefied and thither shal al returne that feare God †and the Gentiles shal forsake their idols and shal come into Ierusalem and shal inhabite in it †and al the kings of the earth shal reioyce in it adoring the king of Israel †Heare ye therfore my children your father serue our Lord in truth and seeke to doe the thinges that please him †and command your children that they doe iustices and almes deedes that they be mindeful of God and blesse him at al time in truth and in al their power †Now therfore children heare me and doe not tarie here but what day soeuer you shal burie your mother by me in one sepulchre from thenceforth directe your steppes to depart hence †for I see that the iniquitie therof wil giue it an end †And it came to passe after the death of his mother Tobias departed out of Niniue with his wife and children and childrens children and returned to his father and mother in law †And he found them in health in good old age and he tooke care of them and he closed their eies and al the inheritance of Raguels house he receiued he saw the fifth generation his childrens children †And nintie nine yeares being accomplished in the feare of our Lord with ioy they buried him †And al his kinred and al his generation continewed in good life and in holie conuersation so that they were acceptable both to God and to men and to al the inhabitantes in in the land THE ARGVMENT OF THE BOOKE OF IVDITH S. Ierom sometime supposed this booke not to be canonical but after warde finding that the Councel of Nice accounted it in the number of holie Scriptures he so estemed it and therupon not only translated it into Latin out of the Chaldeetongue wherin it was first written but also as occasion required alleaged the same as diuine Scripture and sufficient to conuince matters of faith in controuersie For otherwise his opposing the authoritie of the Nicen Councel should proue nothing at al against the Iewes seing they also acknowledge this booke amongst Agiographa or holie writtes but lesse fitte say they to streingthen those thinges which come into contention wherby is clere that S. Ierom thenceforth held it for diuine Scripture As further appeareth in his commentaries in Isai 14. more expresly Epist ad Principiam he counted it in ranke with other Scriptures wherof none doubteth saying Ruth Esther Iudith were of so great renoume that they gaue the names to sacred volumes And in this Preface doubted not to say that the rewarder of Iudithes chastitie God himself gaue her for imitation not only to wemen but also to men gaue her such vertue that she ouerthrew him whom none could ouercome and conquered the inuincible Also Before the Councel Origen in c. 14. Iudith Tertullian de Monogamia c. vlt. And diuers whom S. Hilarie citeth and dissenteth not from them Prologo in Psalmos held this booke for Canonical Manie more writes likwise about the time of the same Councel and after so account it Prudentius in Phychomachia prudicitiae libidinis Chromatius in c. 6. Mat. Paulinus in Natali 10. S. Chrysostom hom 10. in Math. S. Ambrose li. 3. Offic. c. 13. Epist. 82. et li. de viduis S. Augustin or some other good author written two sermons of Iudith 228. 229. Cassiodorus diuini lect c. 6. Fulgentius Epist 2. de statu viduarum Ferrandus Carthaginensis ad RegiuÌ„ de re militati Iumiâ—us Africanus li. 1. de partibus diuine lâ—gis Sulpitius in hisstoriâ— S. Beda de sex aetatibus Alredus writing the life of S. Edward our king More are not necessarie to reasonablâ—men Conâ—erning the time and author it sâ—mâ—th most probable thaâ— these thinges happened when Manasses king of Iuda was eâ—t er in prison in Babylon or newly restored to his kingdom who as it semeth permitted the gouerment to the high Priest Eliachim Chap 4 otherwise called â—oachim ch 15 〈◊〉 also writte this booke as â—hilos Chronologie li. 2. reporteth From which time they had no warâ—es â—ilth reigne of Ioachoz about 80 yeares conformable to the long peaâ—â— mentioned chap. 6. v 30. In summe we haue her not a poetical Comedie as Martin Luther shameth â—ot to cal it in Simposâ—acâ—s c. 29 and in his German Preface of Iudith but a sacred Historie as al â—forâ—mentione estemed it and the Iewes confesse of a most valiant Matrons fact deliuering the people of God from persecution of a cruel Tyranne The first three chapters shew the occasion of this danger the next foure describe the difâ—â—culties distresses therof other seuen with part of the 15. how Iudith deliuered them from it In the rest Iudith is much praysed and she with the whole people praise God THE BOOKE OF IVDITH CHAP. I. Nabuchodonosor king of Assyrians ouercometh Arphaxad king of the Medes 7. summoneth manie other nations to submitte themselues to his Empyre 11. which they refusing he threatneth reuenge ARPHAXAD therfore king of the Medes had subdued manie nations to his empire he built a most mightie citie which he called Ecbatanis †Of stone squared and hewed he made walles therof in height seuentie cubites and in breadth thirtie cubites and the towers therof he made in height an hundred cubites †But each side of them was in foure square twentie foote long and he made the gates therof according to the height of the towers †and he gloried as mightie in the force of his
shortly after the king sent new letters for the Iewes saftie geuing them leaue to kil whom soeuer they would of their enemies ch 8. v. â— 11 Eightly the same day which was designed for destruction was made the day of ioy and exultation to the children of God ch 9. v. 1. 17 ch 16. v. 21. c. By which literal sense Gods meruelous prouidence is manifestly shewed neuer suffering his church to perish It hath moreouer two special mystical senses First as saftie of temporal life was procured to one nation by Esthers intercession to king Assuerus so general saluation is procured to al mankind by mediation of the blessed virgin Marie crushing the serpents head and the sentence of death is changed by new letters granting euerlasting life and glorie to al Gods true seruantes Esther also as likewise Iudith in figure of the Church saith S. Ierom Prologo in Sophon killed the aduersaries and deliuered Israel from danger of perishing CHAP. X. Assuerus subdueth manie countries 4. Mardocheus vnderstandeth and declareth his dreame 9. God separateth his people from other nations by a better lotte BVT king Assuerus made al the earth and al the ilandes of the sea tributaries †Whose strength and empire and the dignitie and highnesse wherewith he exalted Mardocheus are written in the bookes of the Medes and of the Persians †and how Mardocheus of the Iewes kinred was second after king Assuerus and great with the Iewes and acceptable to the people of his bretheren seking good to his people and speaking those things which pertayned to the good of his seede That which is in the Hebrew I haue expressed most faithfully And these things that folow I found written in the common edition which are conteyned in the greeke tongue and leetters and in the meane time this chapter was extant after the end of the booke which according to our custome we haue marked with an Obelus before it that is to say a broch †And Mardocheus said These things are done of God †I remember the dreame that I saw signifying these verie things neither was any of them frustrate †The litle fountayne which grew into a riuer and was turned into light and into the sunne and abounded into manie waters is Esther whom the king tooke to wife and made her to be queene †But the two dragons I am and Aman. †The nations that were assembled are they that endeuoured to destroy the name of the Iewes †And my nation is Israel which cried to our Lord and our Lord hath saued his people and he hath deliuered vs from al euils and hath done great signes and wonders among the nations †and he commanded that there should be two lottes one of the people of God and the other of al Nations †And both lottes are come to the day appointed euen now from that time before God to al nations †and our Lord hath remembred his people and hath had mercie on his inheritance †And these daies shal be obserued in the moneth of Adar the fourtenth and fistenth day of the same moneth with al diligence and ioy of the people gathered into one assemblie through out al the generations hereafter of the people of Israel CHAP. XI An Appendix and conclusion of this historie 2. The dreame of Mardocheus IN the fourth yeare when Ptolomee and Cleopatra reigned Dositheus which named himself a Priest and of the Leuitical kinred and Ptolomee his sonne brought this epistle of Phurim which they sayd Lysimachus the sonne of Ptolomee did interprete in Ierusalem This beginning was in the common edition which is neither extant in Hebrew nor with any of the interpreters †In the second yeare when Artaxerxes the greatest reigned in the first day of the moneth Nisan Mardocheus the sonne of Iairi the sonne of Semei the sonne of Cis of the tribe of Beniamin †A Iew which dwelt in the citie of Susan a great man and among the first of the kings court saw a dreame †And he was of that number of captiues whom Nabuchodonosor the king of Babylon had transported from Ierusalem with Ieconias the king of Iuda †and this was his dreame Theâ—e appeared voices and tumultes and thunders and earth quakes and pertuibation vpon the earth †and behold two great dragons prepared one against an other into battel †At whose crie al nations were raysed vppe to fight against the nation of the iust †And that was a day of darkenesse and danger of tribulation and distresse and great feare vpon the earth †And the nation of the iust fearing their euils was trubled and prepared to death †And they cried to God and they crying a litle fountayne grew into a verie great riuer and abounded into verie manie waters †Light and sunne arose and the humble were exalted and they deuoured the glorious †Which when Mardocheus had seene and risen out of his bed he mused what God would doe and he had it fixed in his mind desirous to know what the dreame should signifie CHAP. XII The conspiracie of two eunuches detected by Mardocheus is repeted 6. and Amans malice against him for the same AND he abode that time in the kings court with Bagatha and Thara the kings eunuches which were porters of the palace †And when he vnderstood their cogitations and had throughly seene their cares he learned that they went about to lay hands on king Artaxerxes and he told the king therof †Who hauing them both in examination when they had confesssd he commanded them to be led to death †But the king wrote that which was done in the comentaries and Mardocheus also committed the memorie of the thing to wriring †And the king commanded him that he should abide in the court of the palace geuing him giftes for the delation †But Aman the sonne of Amadathi the Bugeite was most glorious before the king and would hurt Mardocheus and his people for the two eunuches of the king which were put to death Hitherto the proeme That which foloweth was set in that place where it is written in the volum And should spoyle their goodes VVhich we found in the common edition only CHAP. XIII Acopie of the epistle which Aman sent to al prouinces to destroy the Iewâ—â— 8. And Mardocheus his prayer for the people AND this was the copie of the letter The most great king Artaxerxes from India vnto Aethiopia to the princes of an hundred and seuen and twentie prouinces and to the captaynes that are subiect to his empire greeting †Wheras I reigned ouer manie nations and had subdewed al the world to my dominion I would noâ— abuse the greatnes of my might but with clemencie and lenitie gouerne my subiectes that passing their life quietly without any terrour they might enioy peace wished of al men †But when I demanded of my counselers how this might
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
†For our Lord knoweth the way of the iust and the way of the impious shal perish ANNOTATIONS PSALME I. 1. Hath not gone not stood not sitte The Hebrew stile and maner of discourse differeth here from other nations in mentioning first the lesse euil and the greatest last VVhereas we would say in the contrary order He is happie that hath not sitte that is hath not setled himselfe in wickednes nor finally persisted obstinate more happie that hath not stood anie notable time continued in sinne and most happie that hath not gone not geuen anie consent at al to euil suggestions 2. His vvil in the vvay of our Lord. As one part of happines consisteth in declining from euil so the other is in doing good the wil desiring and diligently endeuoring to walke in the way of vertue and law of God VVhich is true iustice and right forme of good life proposed in this Psalme for attayning eternal beatitude PSALME II. Christs glorie the world repining therat 4. shal be propagated in al the world 7. His diuine powre as wel spiritual in conuerting mens hartes as external in seuere iustice is prophecied VVHY did the Gentiles rage and peoples meditate vaine things †The kings of the earth stood vp and the princes came together in one against our Lord and against his Christ †Let vs breake their bondes a sunder and let vs cast away their yoke from vs. †He that dwelleth in the heauens shal laugh at them and our Lord shal scorne them †Then shal he speake to them in his wrath in his furie he shal truble them †But I am appoynted king by him ouer Sion his holie hil preaching his precept †The Lord said to me Thou art my Sonne I this day haue be gotten thee †Aske of me and I wil geue thee the Gentiles for thyne inheritance and thy possession the endes of the earth †Thou shalt rule them “ in a rod of yron and “ as a potters vessel thou shalt breake them in peeces †And now “ ye kings vnderstand “ take instruction you that iudge the earth †Serue our Lord in feare and “ reioyce to him with trembling †Apprehend discipline lest sometime our Lord be wrath and you perish out of the iust way †When his wrath shal burne in short time blessed are al that trust in him ANNOTATIONS PSALME II. 2. Kinges and Princes against Christ VVhen Christ and his Apostles preached the Gospel both Iewes and Gentiles with their Princes Kinges and Emperors most furiously resisted but al in vaine For they could not hinder the wil and powre of God But the more they persecuted the more was increased the zele and number of Christians 8. The gentiles thyn inheritance By this promise of God to Christ S. Augustin conuinced the Donatistes in them the Protestantes that say the Church of Christ failed and became smal or inuisible as though Christ the Sonne of God could sometimes lose his inheritance which is the Catholique Church gethered of the Gentiles and his possession extended to the endes of the earth 9. As a potters vessel If a potters vessel saith S. Ierom in hunc Psal tom 8. be broken whiles it is soft it may easily be repared but after it is hard it can not be made whole againe So sinners are more easily restored to grace shortly repeating then long obdurate yet that which is vnpossible to man is possible to God Mat. 10. For as clay in the potters hand so are you in my hand saith our Lord. Iere. 18. 10. Ye kinges vnderstand Not onlie innumerable other people of al nations but also after a while Kinges and Emperors beleued in Christ And such as at first persecuted became most Christian Catholique Defenders of the faith 10. Take instruction you that iudge the earth Petilianus Gaudentius other Donatistes inueyghing against Christian Kinges for punishing heretikes most falsly auoched that Christianitie neuer found kinges but inuious enimies and persecuters To whom S. Augustin answereth in seueral bookes that Christian Kinges and Princes are not enemies to Christianitie but are enemies to heretikes the rebelles of Christ and his Church For according to this prophecie of king Dauid Christian kinges are instructed and know it is their dutie â—â— the seruice of God to defend the Church against Heretikes and other Infidelles And it is the propertie of Apostataes to fauour heretikes So good Constantin the great maintained Catholique vnitie and Iulian the Apostata to make greater diuision tooke Churches from Catholiques and gaue them to Donatistes to nourish dissention and so to oâ—eâ—â—â—row al Christians But God stil protecteth the true Church againâ—â— al such suttle and malicious dâ—uiâ—es because it is Christs inheritance 11. Râ—â—oyâ—e vvith trembling Gods seruice is tempeted with two affections with ioy in consideration of his goodnes mercie meeknes and with feare in respect of his â—ustice and â—euere iudgement The one is a remedie against desperation the other against presumption PSALME III. King Dauid recounteth his danger when his sonne Absalom conspired against him 4. and thanketh God for his deliuerie 9 acknowledging al helpe to be from God Mistically Christs persecution Death Burial and Resurrection †The “ Psalme of Dauid “ when he fled from the face of Absalom his sonne 2. Reg. 15. LORD why are they multiplied that truble me manie rise vp against me †Many say to my soule There is no saluation for him in his God †But thou Lord art my protectour my glorie exalting my head †With my voice I haue cried to our Lord and he hath heard me from his holie hil †“ I haue slept and haue bene at rest and haue risen vp because our Lord hath taken me †I wil not feare thousandes of people compassing me arise Lord saue me my God †Because thou hast stroken al that are my aduersaries without cause thou hast broken the teeth of sinners †Saluation is our Lordes and thy blessing vpon thy people ANNOTATIONS PSALME III. 1. Psalme of Dauid Al Interpreters agreably teach that king Dauid made not the titles which are before the Psalmes Neuertheles they are authentical as endited by the Holie Ghost And it is most probable Esdras added those titles which are in the Hebrew and the Seuentie interpreters writte the other in their Greke Edition Both which S. Ierom translated into Latin In these titles fiue thinges may be noted First the former two hauing no title at al the general name of Psalme common to al is particularly appropriated to some and other names to others VVhich in al are twelue to witte Psalme Inscription Prayer Canticle Psalme of Canticle Canticle of Psalme Hymne Testimonie
Vnderstanding Praise of Canticle Alleluia Gradual Canticle Secondly in the titles of some Psalmes are the names of certaine persons which by S. Augustins iudgement cited in the Proemial Annotations and others proueth not the same persons to be authores of those Psalmes but signifieth some other thing Thirdly in some titles the time is signified when the Psalme was made or song Fourtly the matter conteyned in the Psalme or vpon what occasion it was made is expressed in some titles Fiftly diuers other termes are often vsed in the titles of sundrie Psalmes as To the end For the Octaue For presses and the like al which we shal briefly explicate where they first occurre First therfore this third Psalme is called the Psalme of Dauid not because he is author therof for he is also author of the former where his name is not expressed as is euident by the testimonie of al the Apostles Act. 4. v. 25. but because it treateth particularly and literally of him 1. VVhen he â—â—ed from the face of Absalon Here the time is signified when this Psalme was made to wiâ—e immediatly after the ouerthrow of his rebellious sonne Absalom mentioned 2. Reg. 18. before his returne to lerusalem For al beit of humaine natural and fatherlie affection he greatly lamented the death of his sonne yet he rendered thankes and praises to God as reason and dutie bond him 6. I haue slept and haue benne at rest and haue risen vp King Dauid by his sleeping in persecution and by his resting and deliuerie from his persecuters prefigured Christs Death Burial Resurrection As appeareth Ioan. 2. v. 22. VVhere the Euangelist â—aith that after Christs Resurrection his disciples beleued the scripture to witte this and other like prophecies For otherwise the old Testament doth not so expresly declare such Mysteries as the Gospel doth but one thing in the proper and grammatical signification of he wordes and an other thing in shadowes and figures and hoth literal VVhereupon S. Gregory teacheth li. 20. c. 1. Moral that holie Scripture amongst other incomparable excellences surpasseth al other doctrines in the verie maner of speaking because by one and the same speach it reporteth a thing donne and proclameth a Mysterie so relating thinges past that with the verie same wordes it foresheweth thinges to come PSALME IIII. The holie prophet teacheth by his owne example to flee to God in al tribulation 3. that other refugies are insufficient 9. and Gods helpe most assured Vnto “ the end in songues the Psalme of Dauid WHEN I inuocated the God of my iustice heard me in tribulation thou hast enlarged to me Haue mercie on me and heare my prayer †Ye sonnes of men how long are you of heauie hart why loue you vanitie and seeke lying †And know ye that our Lord hath made his holie one meruelous our Lord wil heare me when I shal crie to him †Be ye angrie and sinne not the thinges that you say in your hartes in your chambers be ye sorie for †Sacrifice ye the “ sacrifice of iustice and hope in our Lord. Manie say Who sheweth vs good thinges †The light of thy countenance ô Lord is signed vpon vs thou hast geuen gladnesse in my hart †By the fruite of their corne and wine and oile they are multiplied †In peace in the selfe same I wil sleepe and rest †Because thou Lord hast singularly setled me in hope ANNOTATIONS PSALME IIII. 1. Vnto the end The Hebrew word Lamnatsea signifieth to him that â—uercometh And so the Hebrewes interprete that the Psalmes which haue this word in their titles were directed either to him that excelled others in skil of musike or had authoritie ouer other musitians or to him whose office was to sing victories and triumphes But the Latin according to the Greeke hath In finem Vnto the end which most commonly signifying perpetuitie or continuance vnto the end of anie thing in the titles of the Psalmes rather signifieth that the matter conteyned in the Psalme perteineth to future times or persons especially to the new Testament And so S. Augustin expouÌ„deth it here of Christ who is the end or perfection of the lavv Not that the principal contentes belong to Christ in his owne Person but to his mystical bodie the Church and faithful people whom the Prophete here teacheth to haue confidence in God moderation in their affections patience in tribulation which is the seuenth key proposing his owne example prophetically Christs The same wherto Christ exhorteth saying Ioan. 16. v. vlt. Haue considence I haue ouercome the vvorld Signifying that his seruantes through his grace may also ouercome it 6. Sacrifice of Iustice Not only external Sacrifice of diuers kindes were necessarie in the law of nature and of Moyses and one most excellent and complement of al in the new Testament but also spiritual sacrifice was euer and is required and that of three sortes First Sacrifice of sorow and contrition for sinnes Psal 50. An afflicted spirite is a sacrifice to God The second is sacrifice of Iustice here mentioned The third is Sacrifice of praise Psal 49. Immolate to God the sacrifice of praise Concerning the second proposed in this place He offereth sacrifice of Iustice that rendereth to euery one that is due First to God as our Creator a resignation of our selues euen our liues at his diuine pleasure as to our Master we must render faith and beleefe in al that he proposeth as to our Father hope confidence reuerential seare as to our Lord and King payment of tribute that is obseruation of his law and commandments as to our Captaine the trauel of warfare in this life as to our Phisitian patience and toleration when he cureth our woundes by chasticement for sinnes as to our Spouse chastity of body and mind fleeing al carnal and spiritual fornication as to our Freind frequent conuersation in al actes of deuotion VVe owe to our selues that seing we consist of soule and bodie we keepe due subordination that the soule and reason command the bodie and inferiour appetite obey as the seruant must obey his master and the handmaide her mistris VVe owe to our neighbour loue from the hart inctruction also from the mouth and assistance by our helpe according to his necessitie and our abilitie yea though our neighbour be our enemie But to other enimies contrary thinges are due To the world contempt because the goodes of this world are smal few shorte vncertaine deceiptful not satisfying the mind and mixed with manie euils and dangers To the flesh we owe chasticement and daylie care so to seede it that it serue the soule rebel not To the diuel we must render the shame that cometh by sinne acknowledging our faults
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
Idumea †Wil t not thou ô God which hast repelled vs and wilt not thou goeforth ô God in our hoastes †Geue vs helpe out of tribulation because mans saluation is vayne †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 †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 †They haue spoken against me with deceitful tongue and with wordes of hatred they haue compassed me and they haue impugned me without cause †For that they should loue me they backbited me but I prayed †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 †When he is iudged let him comeforth condemned and let his prayer be turned into sinne †Let his dayes be made fewe and let an other take his bishopricke †Let his children be made orphans and his wife a widow †Let his children be transported wandering and let them begge and let them be cast out of their habitations †Let the vsurer search al his substance and let strangers spoile his labours †Let there be none to helpe him neither let there be anie to haue pittie on his pupilles †Let his children come to destruction in one generation let his name be cleane put out †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 †Let them be before our Lord alwayes and let the memorie of them perish out of the earth †For that he remembred not to doe mercie †And he persecuted the poore and needie man and the compunct in hart to kil him †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 †Be it to him as a garment wherwith he is couered and as a girdle wherwith he is alwayes girded †This is the worke of them that detract from me before our Lord and that speake euils against my soule †And thou Lord Lord doe with me for thy names sake because thy mercie is swete Deliuer me †because I am needie and poore and my hart is trubled within me †As a shadow when it declineth am I taken away and I am shaken as locustes †My knees are weakened with fasting and my flesh is changed by reason of oile †And I am made a reproch to them they saw me and wagged their heades †Helpe me ô Lord my God saue me according to thy mercie †And let them know that this is thy hand and thou ô Lord hast done it †They wil curse and thou shalt blesse let them that rise vp against me be confounded but thy seruant shal reioyce †Let them that detract from me be clothed with shame and let them be couered with their confusion as with a duble patched cloke †I wil confesse to our Lord excedingly with my mouth and in the middes of manie I wil prayse him †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 †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 †Our Lord wil sendforth the rod of thy strength from Sion rule thou in the middes of thine enemies †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 †Our Lord sware and it shal not repent him Thou art “ a Priest for euer “ according to the order of Melchisedech †Our Lord on thy righthand hath broken kinges in the day of his wrath †He shal iudge in nations he shal fil ruines he shal crush the heads in the land of manie †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 †The workes of our Lord are great exquisite according to al his willes †Confession and magnificence his worke
sorte of al is the Idolatrie vvhich the Pâ—almist here describeth vvhen Imagees made by mens handes are immediatly honored as goddes in themselues For such goddes the Gentiles had and of them the Prophet here speaketh Compaâ—ing these visible sensles imagined goddes vvith the one eternal inuisible God vvho is made notorious by his diuine conspicuous vvorkes vvheras these idols by hovv much they are more visible so much more they are contemptible because being fashioned vvith mouth eyes eares nose handes feete throte and other members they are altogether sensles not able to speake vvith their mouth and therin more base in nature then the men that made them nor able to see heare smel taist feele to vvalke to moue nor to crie al vvhich beastes can doe And therfore these that make them or haue confidence in them as the Prophet here signifieth that some haue v. 16. are most absurde becoming like to the same idols in their vnderstanding and internal cogitations as these idols are voide of external sense And al Idolaters are most vvicked geuing diuine honour to anie creature are therin seruantes of diuels VVhether they immediatly honour diuels as vvhen sorcerers and vvitches making pact vvith the diuel adore him and he for the same doth some thing vvhich they demand or that they honour some other creature vvherin by the diuels false persvvasion they thincke there is diuine poore Both vvhich vvares diuels vsurpe Gods honour and therfore the same Prophet saide in an other Psalme Al the goddes of Gentiles are diuels PSALME CXIIII The prayer of a iust man in tribulation with confidence and gratitude towards God Allelu ia I haue loued because our Lord wil heare the voice of my prayer †Because he hath inclined his eare to me and in my daies I wil inuocate †The sorowes of death haue compassed me and the perils of hel haue found me I haue found tribulation and sorow †and I inuocated the name of our Lord. O Lord deliuer my soule †our Lord is merciful and iust and our God doth mercie †Our Lord kepeth litle ones I was humbled and he hath deliuered me †Turne ô my soule into thy rest because our Lord hath done good to thee †Because he hath deliuered my soule from death mine eies from teares my feete from sliding †I wil please our Lord in the countrie of the liuing PSALME CXV A iust man acknowledging that spiritual life beginneth by faith and by publique profession therof 4. gratfully accepteth of Christs Redemption 5. dedicateth his life and al he hath to Gods seruice Allelu ia I beleued for which cause I spake but I was humbled excedingly †I said in mine excesse Euerie man is a lyer †What shal I render to our Lord for al thinges that he hath rendred to me †I wil take the chalice of saluation and I wil inuocat the name of our Lord. †I wil render my vowes to our Lord before al his people †precious in the sight of our Lord is the death of his Sainctes †O Lord because I am thy seruant I am thy seruant and the sonne of thy hand maide Thou hast broken my bondes †I wil sacrifice to thee the hoast of praise and I wil inuocate the name of our Lord. †I wil render my vowes to our Lord in the sight of al his people †in the courtes of the house of our Lord in the middes of thee ô Ierusalem PSALME CXVI Gods mercie is largely extended to al Gentiles by Christ and his promise withal is performed to the Iewes Allelu ia PRAYSE our Lord al ye Gentiles prayse him al ye peoples †Because his mercie is confirmed vpon vs and his truth remaineth for euer PSALME CXVII Faithful people collected in the Church of Christ exhorte each other to render thankes to God for their deliuerie from spiritual and temporal tribulations 16. The Laitie demand participation of Christs Mysteries promising to serue him duly 25. Which the Pastors freely impert and together with the people solemnely celebrate Gods praise Allelu ia CONFESSE ye to our Lord because he is good because his mercie is for euer †Let Israel now say that he is good that his mercie is for euer †Let the house of Aaron now say that his mercie is for euer †Let them now say which feare our Lord that his mercie is for euer †From tribulation I inuocated our Lord and our Lord heard me in largenes †Our Lord is my helper I wil not feare what man can doe to me †Our Lord is my helper and I wil looke ouer mine enemies †It is good to hope in our Lord rather then to hope in man †It is good to hope in our Lord rather then to hope in princes †Al nations haue compassed me and in the name of our Lord am I reuenged on them †Compassing they haue compassed me and in the name of our Lord I was reuenged on them †They compassed me as bees and were inflamed as fyre in thornes and in the name of our Lord I was reuenged on them †Being thrust I was ouerturned to fal and our Lord receiued me †Our Lord is my strength and my prayse and he is made my saluation The voice of exultation and of saluation in the tabernacles of the iust †The right hand of our Lord hath wrought strength the right hand of our Lord hath exalted me the right hand of our Lord hath wrought strength †I shal not die but shal liue and I wil tel the workes of our Lord. †Our Lord chastising hath chastised me and to death he hath not deliuered me †Open ye the gates of iustice to me being entred into them I wil confesse to our Lord †this is the gate of our Lord the iust shal enter into it †I wil confesse to thee because thou hast heard me and art become my saluation †The stone which the builders reiected the same is made into the head of the corner †This was done by our Lord and it is meruelous id our eies †This is the day which our Lord made let vs reioice and be glad therein †O Lord saue me ô Lord geue good successe Blessed be he that cometh in the name of our Lord. †We haue blessed you of the house of our Lord †our Lord is God and he hath geuen light to vs. Appoint a solemne day with thicke bowes euen to the horne of the altar †Thou art my God and I wil confesse to thee thou art my God and I wil exalt thee I wil confesse to thee because thou hast heard me and art become my saluation
thee †The way of wisdom I wil shew to thee I wil leade thee by the pathes of equitie †Which when thou shalt haue entered thy steppes shal not be straytened and running thou shalt not haue a stumbling blocke †Hold discipline leaue it not kepe it because the same is thy life †Be not delighted in the pathes of the impious neither let the way of the euil please thee †Flee from it neither passe thou by it goe aside and forsake it †For they sleepe not vnlesse they haue done il and they take no sleepe vnlesse they supplant †They eate the bread of impietie and drinke the wine of iniquirie †But the path of the iust as shyning light proceedeth euen to perfect day †The way of the impious is darkesom they know not where they fal †My sonne heare my wordes and incline thyne eare to my sayinges †Let them not depart from thyne eies kepe them in the middes of thy hart †For they are life to those that finde them and health to al flesh †With al garde keepe thy hart because life proceedeth from it †Remoue from thee a froward mouth and let detracting lippes be far from thee †Let thyne eies see right thinges let thine eieliddes goe before thy steppes †Direct the path to thy feete and al thy wayes shal be established †Decline not to the right hand nor to the left turne away thy foote from euil †For our Lord knoweth the wayes that are on the right hand but those are peruers which are on the left hand †But he wil make thy courses right and thy wayes he wil bring forward in peace CHAP. V. Againe wisdom dehorteth from fornication carnal and spiritual 6. shewing that in the end sinners shal see and feele the effect of their follie 20. which God seeth and wil punish MY sonne attend to my wisdom and to my prudence incline thyne eare †that thou mayst keepe cogitations and thy lippes preserue discipline †Attend not to the deceipt of a woman for the lippes of an harlot are as a hony combe distilling and her throte netter then oyle †But her later endes are bitter as wormewood and sharpe as a two edged sword †Her feete goe downe into death and her steppes penetrate vnto hel †They walke not by the path of life her steppes are wandering and vnsearcheable †Now therfore my sonne heare me and depart not from the wordes of my mouth †Make thy way far from her and aproch not to the doores of her house †Geue not thy honour to strangers and thy yeres to the cruel †Lest perhaps strangers be filled with thy strength and thy labours be in an other mans house †and thou mourne in the end when thou shalt haue spent thy flesh and thy bodie and say †Why haue I detested discipline and my hart consented not to reprehensions †nor I heard the voice of them that taught me and haue not inclined mine eare to masters †I haue almost bene in al euil in the middes of the church and of the synagoge †Drinke water of thyne owne cesterne and the stremes of thy wel †Let thy fountaines be deriued abrode and in the streates diuide thy waters †Haue them alone neither let strangers be partakers with thee †Let thy vayne be blessed and reioyce with the woman of thy youth †a hinde most deare and a most grateful fawne let her breastes inebriate thee at al time in her loue be thou delighted continually †Why art thou seduced my sonne of a strange woman and art cherished in the bosome of an other †Our Lord beholdeth the wayes of a man and considereth al his steppes †His owne iniquities take the impious and he is fast bonde with the ropes of his sinnes †He shal die because he hath not had discipline and in the multitude of his folie he shal be deceiued CHAP. VI. He that is suretie for an other must haue care to discharge that he promiseth 6. The slouthful must lerne diligence of the emmotte 12. The description of an Apostata 16. Aboue other six bad thinges God detesteth the sower of discord 20. Al are exhorted to kepe Gods law 24. namely to flee fornication and al occasions therof MY sonne if thou shalt be suretie for thy freind and hast made fast thy hand to a stranger †thou art entrapped with the wordes of thy mouth caught with thyne owne wordes †Doe therefore my sonne that which I say and deliuer thyselfe because thou art fallen into the hand of thy neighbour Runne diuers wayes make hast rayse thy freind †Geue not sleepe to thine eies neither let thine eie-liddes slumber †Deliuer thyselfe as a litle doa from the hand and as a bird from the hand of the fowler †Goe to the emmote ô sluggard and consider her wayes and lerne wisdom †Who wheras she hath no guide nor master nor captaine †prepareth meate for herselfe in the summer and gethereth in the haruest for to eare †How long wilt thou sleepe ô sluggard when wilt thou rise out of thy sleepe †Thou shalt sleepe a litle a litle shalt thou slumber a litle shalt thou ioyne thy handes to sleepe †and penurie shal come to thee as a wayfaring man and pouertie as a man armed But if thou be not sluggish thy haruest shal come as a fountaine and penurie shal flee farre from thee †A man that is an Apostata a man vnprofitable goeth with peruerse mouth †winketh with the eies treadeth with the foote speaketh with the finger †with wicked hart he deuiseth euil and at al time he soweth brawles †To him his destruction shal come forthwith and he shal sodenlie be destroyed neither shal he haue remedie any more †Six thinges there are which our Lord hateth and the seuenth his soule detesteth †Loftie eies a lying tongue handes that shede innocent bloud †a hart that deuiseth most wicked deuises feete swift to runne into euil †a deceitful witnesse that vttereth lies and him that among brether soweth discordes †My sonne keepe the preceptes of thy father and leaue not the lawe of thy mother †Bynde them in thy hart continualy and put them about thy throte †When thou shalt walke let them goe with thee when thou shalt sleepe let them kepe thee and awaking talke with them †Because the commandment is a lampe and the lawe a light and the way of life the increpation of discipline †that they may kepe thee from the euil woman and from the faire spoken tongue of the stranger †Let not thy hart couet her beautie be not caught with her beckes †for the price of an harlot is scarse worth one loafe but a woman catcheth the precious soule of man †Can a man hide fyre in his bosome that his garmentes burne not †Or walke
in the hart of them that thinke euil thinges but ioy foloweth them that geue counsels of peace †It shal not make the iust sorie what soeuer shal fal to him but the impious shal be replenished with euil †Lying lippes are an abomination to our Lord but they that doe faithfully please him †A circumspect man concealeth knowlege and the hart of the vnwise prouoketh folie †The hand of the strong shal rule but that which is slothful shal serue vnder tributes †Pensifnesse in the hart of a man shal humble him with a good word he shal be made glad †He that neglecteth damage for a freind is iust but the way of the impious shal deceiue them †The fraudulent man shal not finde gayne and the substance of a man shal be the price of gold †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 †Of the fruite of his owne mouth man shal be filled with good thinges but the soule of the preuaricateurs is wicked †He that kepeth his mouth kepeth his soule but he that is vnaduised to speake shal feele euils †The sluggard wil and wil not but the soule of them that worke shal be made fatte †The iust shal detest a lying word but the impious confoundeth and shal be confounded †Iustice kepeth the way of the innocent but impietie supplanteth the sinner †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 †The redemption of a mans life his riches but he that is poore beareth not reprehension †The light of the iust maketh glad but the candle of the impious shal be extinguished †Among the prowde there are alwayes brawles but they that doe al thinges with counsel are ruled by wisdom †Substance hastened shal be diminished but that which by litle and litle is gathered with the hand shal be multiplied †Hope that is differred afflicteth the soule a tree of life the desire of coning †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 †The law of a wise man a fountaine of life that he may decline from the ruine of death †Good doctrine shal geue grace in the way of contemners a whirlepoole †The subtel man doth al thinges with counsel but he that is a foole openeth folie †The messenger of the impious shal fal into euil but a faithful legate is health †Pouertie and ignominie to him that forsaketh discipline but he that yeldeth to him that rebuketh shal be glorified †Desire if it be accomplished delighteth the soule fooles detest them that flee euil thinges †He that walketh with the wise shal be wise a freind of fooles shal be made like †Euil purseweth sinners and to the iust good thinges shal be repayed †The good man leaueth heyres sonnes and nephewes and the substance of the sinner is kept for the iust †Much meate in the tilled growndes of the fathers and to others they are gathered with our iudgement †He that spareth the rod hateth his childe but he that loueth him doth instantly nurture him †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 †He that walketh in the right way feareth God is despised of him that goeth an infamous way †In the mouth of a foole the rod of pride but the lippes of the wise keepe them †Where oxen are not the stal is emptie but where much corne is there is the oxes strength manifest †A faithful witnesse wil not lie but a deceitful witnesse vttereth a lie †A scorner seeketh wisdom and findeth it not the doctrine of the prudent is easie †Goe against a foolish man and he knoweth not the lippes of prudence †The wisdom of a discrete man is to vnderstand his way and the imprudence of fooles erreth †A foole will â—ugh at sinne among the iust grace shal abide †The hart that knoweth the bitternes of his soule in his ioy shal not the stranger be mingled †The house of the impious shal be rased the tabernacles of the iust shal spring †“ There is a way which seemeth to a man iust but the later endes therof lead to death †Laughter shal be mingled with sorow and mourning occupieth the later endes of ioy †A foole shal be replenished with his wayes and the good man shal be aboue him †The innocent beleueth euerie word the discrete man considereth his steppes †A wise man feareth and declineth from euil the foole leapeth ouer and is confident †The impatient man shal worke folie and the subrel man is odious †The childish man shal possesse folie and the prudent shal expect knowlege †The euil shal lie downe before the good and the impious before the gates of the iust †The poore shal be odious euen to his neighbour but the freindes of the rich be manie †He that despiseth his neighbour sinneth but he that hath pitie on the poore shal be blessed †They erre that worke euil mercie and truth prepare good thinges †In euerie worke there shal be abundance but where manie wordes are there is oftentimes pouertie †The crowne of the wise their riches the sollie of fooles inprudence †A faithful witnes deliuereth soules and the dissenâ—bier vttereth lyes †In the feare of our Lord is confidence of strength and to his children there shal be hope †The feare of our Lord a fountaine of life that he may decline from the ruine of death †In the multitude of people the dignitie of the king and in fewnes of people the ignominie of the prince †He that is patient is gouerned with much wisdom but he that is impatient exalteth his foilie †“ Health of hart the life of the flesh enuie the putrefaction of the bones †He that doth calumniate the needie vpbraideth his maker but he honoreth him that hath pitie on the poore †The impious shal be expelled in his malice but the iust hopeth in his death †In the hart of the prudent resteth wisdom it shal instruct al the vnlerned †Iustice aduanceth a nation but sinne maketh peoples miserable †A
not his meates †Because after the similitude of a southsayer and diuiner he esteemeth that which he knoweth not Eate and drinke wil he say to thee and his minde is not with thee †The meates which thou hadst eaten thou shalt vomite vp and shalt lose thy beautiful wordes †Speake not in the eares of the vnwise because they wil despise the doctrine of thy speach †Touch not the boundes of litle ones and into the filde of pupils enter not †For their nerekinsman is strong and he wil iudge their cause against thee †Let thy hart enter into doctrin and thyne eares to wordes of knowlege †Withdrawe not discipline from a childe for if thou shalt strike him with the rod he shal not die †Thou shalt strike him with the rod and deliuer his soule from hel †My sonne if thy minde shal be wise my hart shal be glad with thee †And my reines shal reioyce when thy lippes shal speake right thinges †Let not thy hart enuie sinners but in the feare of our Lord be thou al the day †because thou shalt haue hope in the later end and thyn exaltation shal not be taken away †Heare my sonne be wise direct thy minde in the way †Be not in the feastes of great drinkers nor in their comessations which contribute flesh together to eate †because they that are geuen to drinking and that pay shottes shal be consumed and drousines shal be clothed with ragges †Heare thy father that begot thee and contemne not thy mother when she is old †Bye truth and sel not wisedom and doctrine and intelligence †The father of the iust reioyceth with gladnes he that hath begotten a wiseman shal reioyce in him †Let thy father be glad and thy mother and let her reioyce that bare thee †My sonne geue me thy hart let thyne eies kepe my wayes †For an harlot is a deepe dich a strange woman a narrow pitte †She lyeth in wayt in the way as a robber and whom she shal see not circumspect she wil kil †To whom is woe to whose father woe to whom browles to whom diches to whom woundes without cause to whom bloud sheeding eies †Is it not to them that passe their time in wine and studie to drinke out their cuppes †Behold not wine when it waxeth yelow when the colour therof shal shine in the glasse it goeth in pleasantly †but in the end it wil bite like a snake and as a basiliske it wil powre abrode poysones †Thine eies shal see strange wemen and thy hart shal speake peruerse thinges †And thou shalt be as one sleeping in the middes of the sea and as the gouernour fast a sleepe the sterne being lost †And thou shalt say They haue beaten me but I was not greeued they drew me and I felt not When shal I awake and finde wines againe CHAP. XXIIII EMVLATE not euil men neither desire thou to be with them †because their mind doth meditate robberies and their lippes speake deceites †By wisedom the house shal be built and by prudence it shal be strengthened †In doctrine the cellars shal be replenished with al precious and most beâ—utiful substance †A wiseman is strong and a lerned man strong and valiant †Because warre is managed by due ordering there shal be saluation where manie counsels are †Wisedom is high for a foole in the gate he shal not open his mouth †He that thinketh to doe euils shal be called a foole †The cogitation of a foole is sinne and a detracter the abomination of men †If thou despaire being wearie in the day of distresse thy strength shal be diminished †Deliuer them that are led to death and those that are drawen to death cease not to deliuer †If thou say I am not of force he that seeth into the hart he vnderstandeth and nothing deceiueth the keeper of thy soule and he shal render to a man according to his workes †Eate honie my sonne because it is good and the honie-combe most sweete to thy throte †so also the doctrine of wisedom to thy soule which when thou shalt finde thou shalt haue hope in the later end and thy hope shal not perish †Lie not in wayte nor seeke impietie in the house of the iust nor spoile his rest †For “ seuen times shal the iust fal and shal rise againe but the impious shal fal into euil †When thine enemie shal fal be not glad and in his ruine let not thy hart reioyce †Lest perhaps our Lord see and it displease him and he take away his wrath from him †Contend not with the most wicked nor emulate the impious †because euil men haue not hope of thinges to come and the lampe of the impious shal be extinguished †Feare our Lord my sonne and the king with detracters medle not †because their perdition shal sodenly rise and the ruine of both who knoweth †These thinges also to the wise to know a person in iudgement is not good †They that say to the impious Thou art iust peoples shal curse them and tribes shal detest them †They that rebuke him shal be praysed and blessing shal come vpon them †He shal kisse the lippes who answereth right wordes †Prepare thy worke abrode and diligently til thy ground that afterward thou mayst build thy house †Be not witnes without cause against thy neighbour neither alure any man with thy lippes †Say not As he hath done to me so wil I doe to him I wil render to euerie one according to his worke †I passed by the filde of a slothful man and by the vineyard of a foolish man †and behold nettels had filled it wholy and thornes had couered the face therof and the wal of stones was destroyed †Which when I had seene I layd it in my hart and by the example I lerned discipline †A litle I say thou shalt sleepe a litle thou shalt slumber a litle shalt thou ioyne thy handes together to rest †and as a poste pouertie shal come to thee beggerie as a man armed ANNOTATIONS CHAP. XXIIII 16. Seuen times shal the iust sal A iust man that is to say Gods true seruant free from mortal sinne is subiect during this life to manie tentations imperfections and may often fal into venial sinnes and not lose iustice nor the true title of a iust man as here he is called nor become the diuels seruant nor Gods enemie but through Gods grace helping his weaknes he riseth agaâ—ne from smal sinnes stil perseuering in Gods fauoure wheras contrariwise the impious falleth into euil towitte into more and more sinne through malice and lacke of grace riseth not so easily
that neither running is of the swift nor warre of the strong nor bread of the wise nor riches of the lerned nor grace of the artificers but time and chance in al. †Man knoweth not his owne end but as fishes are taken with the hooke and as birdes are caught with the snare so men are taken in the euil time when it shal sudenly come vpon them †This wisdom also I haue sene vnder the sunne and haue proued it to be very great †A litle citie and few men in it there came against it a great king and compassed it and builded fortes round about and the siege was perfired †And there was found in it a man poore and wise and he deliuered the citie by his wisdom and no man afterward remembred that pooreman †And I sayd that wisdom is better then streingth how then was the wisdom of the pooreman contemned his wordes were not heard †The wordes of the wise are heard in silence more then the crie of a prince among fooles †Better is wisdom then weapons of warre and he that shal offend in one point shal lose manie good thinges CHAP. X. Considering the great difference betwen wisdom and follie 4. it behoueth to resist vehement tentations diligently 5. As when euil ignorant men haue auctoritie ouer the wise 8. The wicked often fal into their owne snares 10. are hard yet not vnpossible to be corrected 11. Detracters are like serpents 12. wise graue princes are profitable childish are hurtful to the commonwealth 18. which by their negligence tendeth to ruine 20. yet subiectes ought not to iudge euil of them FLIES dying marre the sweetnes of ointment Wisdom and glorie is more precious then a litle and temporal follie †The hart of a wiseman is in his righthand and the hart of a foole is in his lefthand †Yea and the foole walking in the way wheras himself is vnwise estemeth al men fooles †If the spirite of him that hath powre ascend vpon thee leaue not thy place because carefulnes wil make the greatest sinnes to cease †There is an euil that I haue sene vnder the sunne as it were by errour proceding from the face of the prince †a foole set in high dignitie and the rich to sitte beneth †I haue sene seruants vpon horses and princes walking on the ground as seruants †He that diggeth a pitte shal fal into it and he that breaketh the hedge a serpent shal bite him †He that remoueth stones shal be afflicted in them and he that cutteth trees shal be wounded of them †If the iron shal be blunt and that not as before but shal be made blunt it shal be sharpened by great labour and after industrie shal wisdom solow †If a serpent bite in silence nothing lesse then it hath he that detracteth seoâ—etly †The wordes of the mouth of a wiseman grace and the lippes of the vnwise shal throw him downe headlong †The beginning of his wordes is follie and the later end of his mouth is most wicked errour †A foole multiplieth wordes A man is ignorant what hath bene before him and what shal be after him who can tel him †The labour of fooles shal afflict them that know not to goe into the cittie †“ Woe to thee ô land whose king is a childe and whose princes eate in the morning †Blessed is the land whose king is noble whose princes eate in their time to refection and not to riotousnes †In slouthfulnes the roofe of the house shal goe to ruine in the infirmitie of the handes the house shal droppe through †They make bread for laughter and wine that liuing they may make merie and to money al thinges obey †In thy cogitation detract not from the king and in the secret of thy chamber curse not the richman because euen the birdes of the ayre wil carie thy voice and he that hath winges wil declare the sentence ANNOTATIONS CHAP. X. 16 VVoe to thee o land vvhose king is a childe S. Ierom as in most part of his commentaries vpon this booke expoundeth this passage in two senses simply according to the first apparance of the letter and mystically concerning the Church The wiseman semeth in dede sayth he to reproue the principalitie of yongmen and to condemne luxurious iudges for that in the one by want of age is infirme wisdom in the other mature age is weakened by delicacies And contrary wise he approueth a prince of good partes liberal education commendeth those Iudges which do not preferre voluptuousnes before publique affayres but after great labour and administration of the commonwealth are constrained as by necessitie to take meate Yet to me saith this great Doctor something more sacred semeth to lye hidde in the letter that in Scripture they are called yongmen who forsake old auctoritie and contemne ancient precepts of forefathers who neglecting Gods commandment desire to establish traditions of men Touching which points our Lord threatneth Israel by Isaias for that this people hath refused the water of Siloe that runneth with silence and hath turned away the old fishpond choosing the streames of Samaria and gulfes of Damascus I wil geue yongmen to be their princes and deluders shal rule ouer them Read Daniel Thou shalt finde God ancient of dayes Read the Apocalips of S. Iosu Thou shalt finde the head of our Sauiour white as snow and as white wool Ieremie also because he was wise and grauitie was reputed in his wisdom was forbid to cal himself a childe VVoe therfore to the land whose king is the diuel who alwayes couering nouelties rebelled in Absalom against the father VVoe to that land whose Iudges and Princes loue the pleasures of this vvorld VVho vntil the day of death come say Let vs eate and drinke for to morow we shal dye Contrarivvise blessed is the land of the Church vvhose King is Christ the Sonne of the freeborne descending from Abraham Isaac and Iacob the stock of Prophetes and of al Saintes ouer vvhom sinne ruled not and for that cause they vvere truly free of vvhom vvas borne the holie Virgin Marie more free hauing no shrubbe nor branch out of the side but her vvhole fruite sprungforth into a floure saying in the Canticles I am the floure of the filde the lillie of the valles The princes also of this land are the Apostles and al sainctes vvho haue their king the sonne of the freeborne the sonne of the freevvoman not of the bondvvoman Agar but borne of the freedom of Sara Neither do they eate in the morning nor quickly For they seke not pleasure in this present vvorld but shal eate in their due time vvhen the time of revvard shal come and they shal eate in fortitude and not in confusion Al the good of this present vvorld is confusion but of the future vvorld is perpetual fortitude Thus farre
alike †For that which is made with him that made it shal suffer torments †For this cause also in the idol of the nations there shal be no respect because the creatures of God were made to hatred and for tentation to the soules of men and for a snare to the feete of the vnwise †For the begynning of fornication is the deuising of idols and the inuenting of them is the corruption of life †For neither were they from the begynning neither shal they be for euer †For this vanitie of men came into the world and therfore there is found a short end of them †For “ the father being sorowful with bitter moorning made vnto himself the image of his sonne quickly taken away and him that then was a dead man now he began to worshipe as god and appointed holie thinges and sacrifices among his seruants †Afterward by succession of time the wicked custom preuayling this errour was kept as a law and thinges grauen were worshipped by the commandement af tyrants †And those whom openly men could not honour for that they were far of their figure being brought from a far they made an euident image of the king whom they would honour that by their carefulnes they might honour as present him that was absent †And to the worshipping of these the excellent diligence also of the artificer holpe them forward that were ignorant †For he willing to please him that entertained him laboured by his art to fashion the similitude in better sort †And the multitude of men caried away by the beautie of the worke him that a little before had bene honoured as a man now they estemed for a god †And this was the deceyuing of mans life because men seruing either affection or kinges gaue the name that is not communicable to stones and wood †And it was not sufficient that they erred about the knowlege of God but also liuing in a great battail of ignorance so manie and so great euils they cal peace †For either sacrificing their children or making abscure sacrifices or hauing watches ful of madnes †they now neither keepe life nor mariage cleane but one killeth an other by enuie or playing the adulterer maketh him sorowful †and al thinges are mingled together bloud manslaughter theft and fiction corruption and infidelitie truble and pâ—â—iutie disquieting of the good †forgetfulnes of God inquination of soules immutation of natiuitie inconstancie of mariage disorder of adulterie and vnchastnes †For the worshippe of idols not to be named is the cause of al euil and the beginning and end †For either when they reioyce they are madde or certes prophecie false thinges or liue vniustly or quickly forsweare themselues †For whiles they trust in idols which are without soule swearing amisse they hope not to be hurt †Two euil thinges therfore shal happen to them worthely because they haue thought euil of God attending to idols and haue sworne vniustly in guile contemning iustice †For it is not the powre of them that are sworne by but the punishment of them that sinne goeth alwayes through the trangression of the vniust ANNOTATIONS CHAP. XIIII 15. The father made vnto himself the image of his sonne Caluin here chargeth this booke with error in affirming that idolatrie begane by supersticiously honoring images of the dead Against which he alleageth that Labans idoles and others more ancient were before anie images of dead men were honoured But he argueth vpon a false ground For labans idols were images as the Hebrew word Teraphim signifieth and is so translated in the English Bibles 1552. and 1577. but because they were images of false goddes and for that Laban called them his goddes a later Bible 1603. rranslateth it better idoles as the Latin and Greke haue idola It is also certaine that Ninus king of Assirians long before Laban yea before Abraham sette vp the image of his Father Belus otherwise called Iuppiter to be publikly honored by the people as S. Cyril sheweth li. 3. in Iulianum nere the end and S. Ambrose or an other graue Auctor writeth the same in cap. 1. ad Romanos Likewise S. Cyprian li. de Idolorum vanitate S. Chrysostom ho. 87. in Matth. and Egesippus apud S. Ieronym li. de Viris Illustrib testifie that the making of mens images in memorie of the dead was the occasion and beginning of idolâ—tric according as this place repotteth that a Father sorovving for the death of his sonne made an image in his memorie begane to worshippe him as a god causing his seruants also to honour his dead sonne vvith rites and sacrifices VVhich priuate idolatrie vvas absolutely the first that is recorded in holie Scripture or anie other good auctor And the first publique is counted by most auctors that of Ninus vvorshipping the image of his father Belus vvith diuine honour who also pardoned al offenders how enormious soeuer their crimes were that fled vnto that image VVhich allurment together vvith so great a kinges auctotitie drevv innumerable to publique idolatrie VVherupon S. Ierom noteth in cap. 2. Oseae that Ninus became so great and glorious as to make his father to be honored as a god CHAP. XV. The wise gratfully praise the swetenes and mercie of God by whom they are deliuered from idolatrie 6. detesting the makers worshippers of idols BVT ô thou our God art sweete and true patient and disposing al thinges in mercie †For if we sinne we are thine knowing thy greatnes and if we sinne not we know that we are counted with thee †For to know thee is absolute iustice and to know iustice and thy powre is the roote of immortalitie †For mens inuention of euil art hath not brought vs into errour nor the shadow of a picture being a labour without fruite a shape grauen by diuerse colours †the sight wherof geueth concupiscence to the sensles and and he loueth the shape without life of a deade image †The louers of euils are worthie to haue their hope in such thinges both they that make them and that loue and that worshippe them †Yea and the potter pressing softe earth with labour fashioneth euerie vessel to our vses and of the same clay maketh the vessels that are cleane to vse and in like maner them that are contrarie to these but what the vse of these vessels is the potter is iudge †And with vaine labour he fashioneth a god of the same clay he which a litle before was made of earth and a litle after returneth backe whence he was taken being exacted the debte of the life which he had †But his care is not because he shal labour nor because he hath a short life but he contendeth with goldsmithes and siluer smithes yea and he imitateth the copper smithes and counteth it a glorie because he maketh vaine thinges †For his hart is ashes
haue not lent not because of wickednes but they were afraid to be defrauded without cause †But yet vpon the humble be stronger of minde for almes differre him not †Because of the commandment receiue the poore and because of his pouertie send him not away emptie †Lose money for thy brother and thy freind and hide it not vnder a stone vnto perdition †Put thy treasure in the precepts of the Highest it shal profite thee more then gold †Shut vp almes in the hart of the poore and the same shal obteyne for thee against al euil †Aboue the shilde of the mightie aboue the speare it shal fight against tnyne enemie †A good man becometh suretie for his neighbour and he that hath lost shame wil leaue him to himself †Forget not the kindnes of a suertie for he hath geuen his life for thee †The sinner and vncleane person fleeth from his suretie †A sinner counteth the goodes of his suretie to himself and vnthankful in minde wil forsake him that deliuered him †A man is suretie for his neighbour and when he hath lost shame he shal be forsaken of him †Naughtie suretieshippe hath vndone manie that were In good case and hath tossed them as a waue of the sea †Whurling round about it hath made mightie men to remoue and they haue wandred in strange nations †A sinner that trangresseth the commandment of our Lord shal fal into naughtie suretieshippe and he that endeuoureth to doe manie thinges shal fal into iudgement †Recouer thy neighbour according to thy power and take heed to thy self that thou fal not †The beginning of mans life water bread and garment and house couering his turpitude †Better is the poore mans fayre vnder a roofe of bordes then sumptuous cheere in a strange place without a house †Let the least thing please thee in steede of a great and thou shalt not heare the reproach of peregrination †It is a naughtie life to change lodging from house to house and where he shal lodge he shal not deale boldely nor open his mouth †He shal lodge and feede and make the vnthanckful drinke and beside these thinges he shal heare bitter wordes †Passe thou stranger furnish the table with the thinges thou hast in thy hand feede the rest †Depart from the presence of the honour of my freindes for the necessitie of my house my brother is to be lodged with me †These thinges be greuous to a man that hath vnderstanding rebuke for the house and the reproch of the lender CHAP. XXX Chastisment of children is necessarie and indulgence very dangerous 14. Health is better then riches 17. A trublesome life is worse then death 22. Be not pensiue but chereful in mind HE that loueth his soune doth accustome him to stripes that he may reioyce in his later end and not grope after the doores of his neighboures †He that teacheth his sonne shal be praised in him in the middes of them of his houshold he shal glorie in him †He that teacheth his sonne doth cast the enemie into emulation and in the middes of his freindes he shal glorie in him †His father is dead he is as it were not dead for he hath left behind him the like to himself †In his life he sawe and reioyced in him in his death he was not made sorie neither was he confounded before the enemies †For he left a defender of his house against the enemies one that should render thanck to his freindes †For the soules of his sonnes he wil binde vp his woundes at euerie voice his bowels shal be trubled †An vntamed horse becometh stubburne and a dissolute childe wil become headie †Pamper thy sonne and he wil make thee afraid play with him and he wil make thee sorowful †Laugh not with him lest thou be sorie and at the last thy teeth shal be on edge †Geue him not power in his youth and contemne not his cogitations †Curbe his necke in youth and knock his sides whiles he is a childe lest perhaps he be hardned and beleeue thee not and he shal be sorow of minde to thee †Teach thy sonne and worke in him that thou offend not in his dishonestie †Better is a poore man whole and strong of force then a rich man weake and scourged with miserie †The health of the soule in holines of iustice is better then al gold and siluer and a sound bodie then infinite reuenewes †There is no riches aboue the riches of the health of the bodie and there is noe delight aboue the ioy of the hart †Better is death then a bitter life and euerlasting rest then continual sicknes †Good thinges hid in a mouth that is shut are as messes of meates set about a graue †What shal sacrifice profite an idol for neither shal he eate nor smel †so he that is chased away of our Lord beareth the rewardes of iniquitie †seing with his eies groning as an eunuch embracing a virgin and sighing †Geue not heuines to thy soule afflict not thyself in thy counsel †Ioyfulnes of the hart this is the life of a man and a treasure without defect of holines and the ioy of a man is long life †Haue mercie on thine owne soule pleasing God and refraine and comfort thy hart in his holines and expel sorow far from thee †For sorow hath killed manie and there is noe profite in it †Enuie and anger diminish the daies and thought wil bring old age before the time †A magnifical hart is good in bankettes for his bankettes are made diligently CHAP. XXXI By seeking vertue and laboring for necessaries the flesh is subdued to the spirite 8. Moderate riches are best 12. with temperance in diette 30. especially in drinking VVATCHING after honestie shal pine the flesh the thought thereof taketh away sleepe †The thought of foreknowlege turneth away the vnderstanding greuous infirmitie maketh a sober soule †The riche man hath laboured in gathering of substance together in his rest he shal be replenished with his goodes †The poore man hath laboured in the diminishing of his liuing and in the end he is made poore †He that loueth gold shal not be iustified he that foloweth after corruption shal be replenished of it †Manie haue bene geuen into falles for gold and their perdition hath come by the beautie thereof †The gold of them that sacrifice is a wood of offence wo to them that folow after it and euerie vnwise man shal perish in it †Blessed is the rich man that is found without spot and that hath not gone after gold nor hoped in money and treasures †Who is this we wil praise him for he hath done meruelous thinges in
Sion the zele of the Lord of hostes shal doe this †Therfore thus sayth our Lord concerning the king of the Assyrians He shal not enter this citie and he shal not shoote arrow there and shilde shal not occupie it and he shal not cast rampier about it †In the way that he came by the same he shal returne and into this citie he shal not enter sayth our Lord. †And I wil protect this citie that I may saue it for myne owne sake and “ for Dauids sake my seruant †And the Angel of our Lord came forth and stroke in the campe of the Assyrians an hundred eightie fiue thousand And they arose in the morning and behold al were carcasses of dead men †And he went out and departed and Sennacherib the king of the Assyrians returned and dwelt in Niniue †And it came to passe when he adored in the temple of Nesroch his god Adramelech and Sarasar his sonnes stroke him with the sword and they fled into the land of Ararat Asarhaddon his sonne reigned for him ANNOTATIONS CHAP. XXXVII â—5 For Dauids sake VVe haue here a manifest example that the merites of Sainctes departed forth of this world do profite the liuing God protecting Ierusalem not only for his owne but also for his seruant Dauids sake Against which plaine sense Protestantes denying merites and prayers of Sainctes seme to haue no better quasion then this sillie shift â—eâ—ned without vvarrant of holie Scripture or ancient Father to interprete these vvordes for Dauids sake to signifie for Gods promise sake made to Dauid But if they be demanded vvhere and when God promised to Dauid that he vvould protect and saue the citie of Ierusalem from sacking by enimies or from ruine they can neuer shevv it God made Dauid conquerour of Ierusalem extirpating there the Iebusites who vntil his time kept the tovvre of Sion 2. Reg. 5. v. 7. protected the same citie al his time and long after And in certaine particular dangers promised to Achaz a vvicked king Isaie 7. and to this good king Ezechias here â— 4. Reg. 19. â— that he vvould saue and deliuer Ierusalem from oher particular distresses vvherin it vvas at those times but he promised not this to king Dauid Neither did God make a general promise to protect that citie perpetually For if he had so promised it should not haue bene subdued brought into captiuitie defaced as it was by the Babylonians And therfore this glosse of Protestants is built vpon false ground And the vvordes are as manifest as if the kings Maiestie should say I vvil protect the â—â—â—â— of London that I may saue it for myn ovvne sake and such my former subiectes sake that haue faithfully heretofore serued their kinges Or if he should say I vvil protect such a noblemans chiefe Manour place for myn owne sake for such his progenitors sake who serued me loyally VVherby is plainely signified that the king doâ—â— this â—ouour not only forth is ovvne sake but also for the merites of some that liued there and deserued vvel before Neither do vve produce this similitude to proue that is in controuersie but to explaine the Catholique doctrine apparent by this text and approued by the ancient Fathers and the vvhole Church of God CHAP. XXXVIII Ezechias being sick and advertised by the prophete that he shal then dye by prayer 〈…〉 prolongation of life 6. with promise of victorie confirmed by a signe 9. For which he rendereth thankes to God with a Canticle of praise IN those dayes Ezechias was sick euen to death and Isaie the sonne of Amos the prophet went in vnto him and said to him Thus sayth our Lord. Take order with thy house for thou shalt die and shalt not liue †And Ezechias turned his face to the wal and prayed to our Lord †and said I besech thee Lord remember I pray thee how I haue walked before thee in truth and in a perfect hart and haue done that which is good in thine eies And Ezechias wepte with great weeping †And the word of our Lord was made to Isaie saying †Goe tel Ezechias Thus saith our Lord the God of Dauid thy father I haue heard thy prayer and seene thy teares Loe I wil adde vpon thy dayes fiftene yeares †and out of the hand of the king of the Assirians wil I deliuer thee and this citie and wil protect it †And this shal be a signe to thee from our Lord that our Lord wil doe this word which he hath spoken †Behold I wil make the shadow of the lines returne by the which it is now gone downe in the dyal of Achaz in the sunne backward ten lines And the sunne returned ten lines by the degrees whereby it was gone downe †The scripture of Ezechias the king of Iuda when he had bene sicke and was recouered of his infirmitie I haue said In the middes of my daies shal I goe to the gates of hel I haue sought the residue of my yeares †I haue said I shal not see our Lord God in the land of the liuing I shal behold man no more and the inhabiter of rest †My generation is taken away and is wrapped together from me as the tent of shepehards My life is cut of as by a weauer whiles I yet began he cut me of from morning vntil night thou wilt make an end of me †I hoped vntil morning as a lion so hath he broken al my bones From morning vntil euening thou wilt make an end of me †As a yong swallow so wil I crie I wil meditate as a doue Mine eies are weakened looking on high Lord I suffer violence answer for me †What shal I say or what shal he answer me wheras him self hath done it I wil recount to thee al my yeares in the bitternes of my soule †Lord if mans life be such and the life of my spirit in such thinges thou shalt chasten me and shalt quicken me †Behold in peace is my bitternes most bitter But thou hast deliuered my soule that it should not perish thou hast cast al my sinnes behind thy backe †Because hel shal not confesse to thee neither shal death prayse thee they that goe downe into the lake shal not expect thy truth †The liuing the liuing he shal confesse to thee as I also this day the father shal make thy truth knowen to the children †O Lord saue me and we shal sing our psalmes al the dayes of our life in the house of our Lord. †And Isaie commanded that they should take a lumpe of figges plaster it vpon the wound and he should be healed †And Ezechias sayd What shal be the signe that I shal goe vp into the house of our Lord CHAP. XXXIX The king of Babylon sent legates to visite king Ezechias and congratulate his recouerie
furie at my hand thou shalt drinke thereof to al nations vnto the which I shal send thee †And they shal drinke and be trubled and be madde at the face of the sword which I shal send among them †And I tooke the cuppe at the hand of our Lord and I dranke to al the nations to which our Lord sent me †to Ierusalem and the cities of â—uda 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 †To Pharao the king of Aegypt and to his seruants and his princes al his people †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 †and of Idumea and of Moab and to the children of Ammon †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 †And to Dedan and Thema and Buz and to al that haue their heare powled †And to al the kinges of Arabia and to al the kinges of the West that dwel in the desert †And to al the kinges of Zambri and to al the kinges of Elam and to al the kinges of the Medes †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 †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 †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 †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 †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 †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. †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 †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 †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 †And flight shal faile from the pastours and saluation from the principals of the flocke †A voice of the crie of the pastoures and an bowling of the principals of the flocke because our Lord hath wasted their pastures †And the fieldes of peace haue bene silent at the presence of the wrath of the furie of our Lord. †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 †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 †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 †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 †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 †I wil geue this house as Silo and this citie I wil geue into malediction to al the nations of the earth †And the priestes and prophetes and al the people heard Ieremie speaking these wordes in the house of our Lord. †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 †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. †And the princes of Iuda heard these wordes and they went vp from the kings house into the house of our Lord and saâ—e in the entrie of the new gate of the house of our Lord. †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 †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 †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 †But I loe am in your handes doe vnto me that which is good and right in your eyes †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 †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 †Men therefore of the ancients of the land rose vp and they spake to al the assemblie of the people saying †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 †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 †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 †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 †And king Ioakim sent men into Aegypt Elnathan the sonne of Achobor and men with him into Aegypt †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 †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 †Thus saith our Lord to me Make thee bandes and chaynes and thou shalt put them on thy necke †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 †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 †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 †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 †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 †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 †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 †Because they prophecie lies vnto you that they may make you far from your countrie and cast you out and you perish †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 †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 †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 †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 †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 †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 †Therefore heare them not but serue the king of Babylon that you may liue Why is this citie geuen into desolation †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 †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 †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 †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 †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.
saith our Lord God Behold I wil deliuer thee into the handes of them whom thou hatest into their handes of whom thy soule is filled †And they shal deale with thee in hatred and they shal take away al thy labours and shal let thee goe naked and ful of ignominie and the ignominie of thy fornications shal be reueled thy wicked dede and thy fornications †They haue done these thinges to thee because thou hast fornicated after the Nations among which thou wast polluted in their idols †Thou hast walked in the way of thy sister and I wil geue her cuppe in thy hand †Thus saith our Lord God The cuppe of thy sister thou shalt drinke deepe and wide thou shalt be into derision and into scorne which is most capable †With drunckennes and sorow thou shalt be replenished with the cuppe of pensifenes and sadnes with the cuppe of thy sister Samaria †And thou shalt drinke it and shalt drinke it vp euen to the dregges and the fragments therof thou shalt deuoure thou shalt rent thy breastes because I haue spoken saith our Lord God Therfore thus saith our Lord God Because thou hast forgotten me and hast cast me of behind thy bodie thou also beare thy wickednes and thy fornications †And our Lord spake to me saying Sonne of man doest thou iudge Oolla and Ooliba and shewest thou them their wicked deedes †because they haue committed aduoutrie and bloud is in their handes and with their idols they haue fornicated moreouer also their children whom they begate for me they haue offered vnto them to be deuoured †Yea and they haue done this to me They polluted my sanctuarie in that day and profaned my sabbathes †And when they immolated their children to their idols and went into my sanctuarie in that day to pollute it these thinges also they did in the middes of my house †They sent to men comming from far to whom they had sent a messenger therfore loe they came to whom thou didst wash thyself and didst annoint thine eyes about with stibikestone and wast adorned with wemens ornaments †Thou satest in a very faire bed and a table was decked before thee mine incense and mine oyntment thou didst set vpon it †And the voice of a multitude reioycing was on it and on the men that were brought of the maltitude of men and came from the desert they did put bracelets on their handes and beautiful crownes on their heades †And I said to her that was worne in aduoutries Now wil this woman also fornicate in her fornication †And they went to her as to an harlot woman so went they vnto Oolla and Ooliba wicked wemen †They therfore are iust men these shal iudge them with the iudgement of adulteresses and with the iudgement of bloudshedders because they are adultresses and bloud is in their handes †For thus saith our Lord God Bring a multitude to them and deliuer them into tumult and into spoile †and let them be stoned with the stones of peoples and let them be thrust through with their swordes they shal kil their sonnes and daughters and their houses they shal burne with fire †And I wil take away the wickednes out of the land al wemen shal learne not to doe according to the wickednes of them †And they shal geue your wickednes vpon you and the sinnes of your idols you shal carie and you shal know that I am the Lord God CHAP. XXIIII Ierusalem manie wayes chasticed of God and not amended 11. shal at last be melted like a brasse potte 15. and shal not dare to mourne for the death of her dearest AND the word of our Lord was made to me in the ninth yeare in the tenth moneth the tenth day of the moneth saying †Sonne of man write thee the name of this day wherin the king of Babylon is confirmed against Ierusalem to day †And thou shalt speake by a prouerbe to the exasperating house a parable and shalt say to them Thus saith our Lord God Set thou a potte st it I say and put water into it †Heape together the peeces therof into it euerie good part the thigh and the shoulder the chosen thinges and ful of bones †Take the fattest beast and lay together pyles of bones also vnder it the seething therof is boyling hotte and the bones therof are throughly sodden in the middes therof †Therfore thus saith our Lord God Wo to the citie of bloud to the potte whose rustines is in it and the rustines therof is not gone out of it by her partes and by her partes cast her out there hath no lotte fallen vpon her †For her bloud is in the middes of her she hath shed it vpon the most cleare rocke she shed it not vpon the ground that it might be couered with dust †That I might bring mine indignation in vpon her and might reuenge with vengeance I gaue her bloud vpon the most clere rocke that it might not be couered †Therfore thus saith our Lord God Wo to the citie of bloud whose bonefire I wil make great †Heape together the bones which I wil burne with fire the flesh shal be consumed and al the composition shal be sod and the bones shal drie away †Set it also vpon hote burning coles emptie that the brasse therof may waxe hote and be melted and let the filth of it be melted in the middes therof let the rust therof be consumed †There hath bene sweating with much labour and the exceding rust therof is not gone out no not by fire †Thine vncleannes is exectable because I would clense thee and thou art not clensed from thy filthines yea neither shalt thou be clensed before I make myne indignation to cease in thee †I the Lord haue spoken It shal come and I wil doe it I wil not passe nor spare nor be pacified according to thy wayes and according to thine inuentions wil I iudge thee saith our Lord. †And the word of our Lord was made to me saying †Sonne of man behold I take from thee the thing that thine eyes desire in a plague and thou shalt not lament nor weepe neither shal thy teares runne †Sigh holding thy peace thou shalt not make the mourning of the dead let thy crowne be tyed round about thee and thy shoes shal be on thy feete neither shalt thou couer thy face with a cloth neither shalt thou eare the meates of mourners †I spake therfore to the people in the morning and my wife died at euen and I did in the morning as he had commanded me †And the people sayd to me Why doest thou not tel vs what these thinges signifie that thou doest †And I sayd to them The word of our Lord was made to me saying †Speake to the house of Israel Thus sayth our Lord God Behold I wil pollute my sanctuarie
insolent pride Tyre shal be vtterly destroyed 20. Sidon likewise ouerthrowne 24. And the people of Israel at last restored AND the word of our Lord was made to me saying †Sonne of man say to the prince of Tyre Thus saith our Lord God For that thy hart is eleuated thou hast sayd I am God and I haue sitten in the chaire of God in the hart of the sea wheras thou art a man and not God and hast geuen thy hart as the hart of God †Loe thou art wiser then Daniel euerie secret is not hid from thee †In thy wisedom and thy prudence thou hast made thee strength and hast gotten gold and siluer in thy treasures †In the multitude of thy wisedome in thy merchandise thou hast multiplied strength to thee and thy hart is eleuated in thy strength †Therfore thus saith our Lord God For that thy hart is eleuated as the hart of God †therfore behold I wil bring vpon thee strangers the strongest of the Gentils and they shal draw their swordes vpon the beautie of thy wisedome and shal pollute thy comelines †They shal kil and plucke thee downe and thou shalt dye in the death of the slaine in the hart of the sea †Why shalt thou speake saying I am God before them that kil thee wheras thou art a man and not God in the hand of them that slay thee †By the death of the vncircumcised shalt thou dye in the hand of strangers because I haue spoken saith our Lord God †And the word of our Lord was made to me saying Sonne of man lift vp a lamentation vpon the king of Tyre †and thou shalt say to him Thus saith our Lord God Thou the signet of similitude ful of wisedom and perfect of beautie †thou wast in the delicacies of the paradise of God euerie precious stone thy couering sardius topatius and the iasper chrysolithus and onyx and berillus the sapphire and the carbuncle and the emerald gold the worke of thy beautie and thy pipes were prepared in the day that thou wast created †Thou Cherub streched out and protecting and I sette thee in the holie mount of God in the middes of fyrie stones thou hast walked †Perfect in thy wayes from the day of thy creation vntil iniquitie was found in thee †In the multitude of thy merchandise thyne inner partes were filled with iniquitie and thou didst sinne and I cast thee out from the mount of God and destroyed thee ô Cherub protecting out of the middes of the fyrie stones †And thy hart was eleuated in thy beautie thou hast lost thy wisedome in thy beautie I haue cast thee to the earth before the face of kinges I haue geuen thee that they might behold thee †In the multitude of thine iniquities in the iniquitie of thy merchandise thou hast polluted thy sanctification I wil therfore bring forth a fyre out of the middes of thee to eate thee and I wil make thee as ashes vpon the earth in the sight of al that see thee †Al that shal see thee in the Gentils shal be astonied vpon thee thou art become a thing of naught and thou shalt not be for euer †And the word of our Lord was made to me saying †Sonne of man set thy face against Sidon and thou shalt prophecie of it †and shalt say Thus saith our Lord God Behold I to thee Sidon and I wil be glorified in the middes of thee and they shal know that I am the Lord when I shal doe iudgements in it and shal be sanctified in it †And I wil send into it pestilence and bloud in the streetes therof the slaine shal fal in the middes therof by the sword round about and they shal know that I am the Lord. †And there shal be no more scandal of bitternes to the house of Israel and thorne causing payne on euerie side round about them that are against them and they shal know that I am the Lord God †Thus saith our Lord God When I shal haue gathered together the house of Israel out of the peoples in which they are dispersed I wil be sanctified in them before the Gentils and they shal dwel in their land which I gaue to my seruant Iacob †And they shal dwel therin secure and they shal build houses and shal plant vineyards and shal dwel confidently when I shal haue done iudgements in al that are their enemies round about they shal know that I am the Lord their God CHAP. XXIX The king of Aegypt shal be ouerthrowne 9. and the kingdom wasted fourtie yeares 13. It shal be repared to a meane state 17. And shal be geuen to the king of Babylon for his seruice in destroying Tyre IN the tenth yeare the tenth moneth the eleuenth day of the moneth the word of our Lord was made to me saying †Sonne of man set thy face against Pharao the king of Aegypt and thou shalt prophecie of him and of al Aegypt †Speake and thou shalt say Thus saith our Lord God Behold I to thee Pharao king of Aegypt thou great dragon which lyest in the middes of thy riuers and sayest The riuer is mine and I made it my selfe †And I wil put a bridle in thy iawes and I wil fasten the fishes of thy riuers to thy scales and I wil draw thee out of the middes of thy riuers and al thy fishes shal sticke to thy scales †And I wil cast thee forth into the desert and al the fishes of thy riuer thou shalt fal vpon the face of the earth thou shalt not be collected nor gathered together to the beasts of the earth and to the foules of the heauen haue I geuen thee to be deuoured †And al the inhabitants of Aegypt shal know that I am the Lord for that thou hast bene a staffe of reede to the house of Israel †When they tooke thee with the hand and thou wast broken and didst rent al their shoulder and they leaning vpon thee thou wast broken and didst dissolue al their reines †Therfore thus saith our Lord God Behold I wil bring vpon thee the sword and wil kil out of thee man and beast †And the Land of Aegypt shal be into a desert and into a wildernes and they shal know that I am the Lord for that thou hast sayd The riuer is mine and I made it †Therfore behold I to thee and to thy riuers and I wil geue the Land of Aegypt into desolations destroyed with the sword from the tower of Syene euen to the borders of Aethiopia †The foote of man shal not passe through it neither shal the foote of beast goe in it and it shal not be inhabited fourtie yeares †And I wil make the Land of Aegypt desert in the middes of desert lands the cities therof in the middes of cities ouerthrowen and they shal be desolate fourtie
the middes of the slaine by the sword they shal fal the sword is geuen they haue drawen her and al her peoples †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 †There Assur and al his multitude round about him their graues al the slaine and they that fel by the sword †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 †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 †In the middes of their slaine they haue set her couche among al her peoples round about him their graâ—e 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 †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 †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 †And thou therfore shalt be destroyed in the middes of the vncircumcised and shalt sleepe with the slaine by the sword †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 †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 †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 †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 †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 †and he shal see the sword coming vpon the land and sound with the trumpet tel the people †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 †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 †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 †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 †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 †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 †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 †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 †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 †And if I shal say to the impious Dying thou shalt dye and he do penance from his sinne do iudgement and iustice †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 †Al his sinnes which he hath sinned shal not be imputed to him he hath done iudgement and iustice liuing he shal liue †And the children of thy people haue said The way of our Lord is nor of equal weight their owne way is vniust †For when the iust shal depart froÌ„ his iustice and doe iniquities he shal dye in them †And when the impious shal depart from his impictie and shal doe iudgements and iustice he shal liue in them †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 †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
our Lord in iustice †And the sacrifice of Iuda and Ierusalem shal please our Lord as the dayes of the world and as the yeares of old †And I wil come to you in iudgement and wil be a swift witnes to sorcerers and aduouterers and to the periured and them that calumniate the hyre of the hyred man the widowes and pupils and oppresse the stranger nor haue feared me sayth the Lord of hosts †For I the Lord and I am not changed and ye sonnes of Iacob are not consumed †For from the dayes of your fathers you haue departed from mine ordinances and haue not kept them Returne to me and I wil returne to you sayth the Lord of hosts And you haue sayd Wherin shal we returne †Shal man fasten God because you do fasten me And you haue sayd Wherein do we fasten thee In tithes and in first fruites †And in penurie you are accursed and you your whole nation fasten me †Bring in al the tithe into the barne and let there be meare in my house and proue me vpon this sayth our Lord if I open not vnto you the fludgates of heauen and powre you out blessing euen to abundance †and I wil rebuke for you the deuourer and he shal not corrupt the fruite of your land neither shal the vine in the filde be barren sayth the Lord of hosts †And al Nations shal cal you blessed for you shal be a land worthie to be desired sayth the Lord of hosts †Your wordes haue bene forcible vpon me sayth the Lord. †And you sayd What haue we spoken against thee You haue sayd He is vayne that serueth God and what profite is it that we haue kept his precepts and that we haue walked sorowful before the Lord of host †Therfore now we cal the arrogant blessed for they that doe impietie are builded and they haue tempted God and are made safe †Then spake they that feared our Lord euerie one with his neighbour and our Lord attended and heard and a booke of monument was writen before him for them that feare our Lord and thinke on his name †And they shal be to me saith the Lord of hosts in the day that I doe to my peculiat and I wil spare them as a man spareth his sonne seruing him †And you shal conuert and shal see what is betwen the iust and the impious and betwen him that serueth God and serueth him not CHAP. IIII. In the terrible day of iudgement the wicked shal be condemned and the iust eternally rewarded 5. Before which time Elias shal returne and conuert the Iewes to Christ FOR behold the day shal come kindled as a furnace and al the proude and al that doe impietie shal be stubble and the day coming shal inflame them sayth the Lord of hosts which shal not leaue them roote and spring †And there shal rise to you that feare my name the Sunne of iustice and health in his winges and you shal goe forth and shal leape as calues of the heard †And you shal treade the impious when they shal be ashes vnder the sole of your feete in the day that I doe sayth the Lord of hosts †Remember ye the law of Moyses my seruant which I commanded him in Horeb to al Israel precepts iudgements †Behold I wil send you Elias the prophete before the day of our Lord come great and dreadful †And he shal conuert the hart of the fathers to the children the hart of the children to their fathers lest perhaps I come and strike the earth with anathema The end of the Prophetical Bookes THE BOOKES OF MACHABEES PERTEYNING TO THE HISTORICAL PART OF THE OLD TESTAMENT The argument of the bookes of Machabees with other prooemial Annotations BEFORE we declare the contents the reader perhaps wil require to know why they are called the Bookes of MACHABEES how manie they be who writ them in what language especially whether al or anie or which of them are Canonical Scripture For satisfaction of al which demandes distinguishing betwen certaine and vncertaine we shal briefly shew that which semeth more probable in the doubtful pointes and the assured certaintie of that which is decided by the Catholique Church of Christ Concerning therefore the name and inscription S. Ierom very probably supposeth that these Bookes haue their title of Iudas MACHABEVS the narration of whose heroical vertues and noble Actâ—s occupieth the greatest part of this whole historie And this surname Machabeus signifying valient of streingth or by an vsual hebrew contraction Mobi more explicated Milchamach Coach bihuda that is Force of battel or Streingth in Iuda was geuen him by his father Mathathias when before his death disposing of his sonnes exhorting them he sayd to them al You my sonnes take corege and doe manfully in the law because in it you shal be glorious And behold Simon your brother I know that he is a man of counsel heare ye him alwayes and he shal be father to you Next headdeth And Iudas Machabeus valient of streingth from his youth let him be to you the prince of warfayre and he shal manage the battel of the people And from him this name was also ascribed to his bretheren and to al the rest that ioyned with them either in the holie warres or otherwise shewed their valure professing Gods law in spiritual combate euen to death As Nicetas writeth in Orat. 22. S. Greg. Nazian VVherupon old Eleazarus and the seuen young bretheren with their mother are also called Machabees There be in al foure bookes called Machabees The first S. Ierom found in Hebrew the second in Greke as he testifieth Epist 106. The third is also extant in Greke and Latin in Biblijs Complutensibus The fourth semeth to be that which is mentioned in the end of the first booke And either the same or an other vnder that title is also extant in Greke as testifieth Sixtus Senensis li. 1. Bibliothecae VVho writte them is more vncertaine but most probable euerie one had a diuers auctor Neither are the two last approued for Canonical by anie authentical auctoritie It resteth therfore to speake of the two first which the Iewes and Protestants denie because they are not in the Hebrew Canon The Protestants further alleaging that they are not in the former Canon of the Church before S. Ieroms time Moreouer obiecting certaine places of these bookes which they say are contrarie to sound doctrine to the truth of other authentical histories or contradictorie in themselues None of which thinges can procede from the Holie Ghost the principal auctor of al Diuine Scriptures Al which textes we shal more conueniently explicate according to their true sense in their proper places As for the exception that these bookes are not in the Canon of the Iewes it is answered
already Praef. Tobiae that the Canon of the Christian Catholique Church is of souereigne auctoritie though the Iewes Canon haue them not Finally wheras these bookes were not canonized in the former General Councels it sufficeth that they are since declared to be Canonical Diuine Scripture as some other partes haue likewise bene which English Protestants do not denie As the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn and S. Iudes epistle of al which Eusebius and S. Ierom testifie that some lerned Fathers doubled sometimes whether they were Apostolical or no. But afterwards the same with these two bookes of Machabees and others were expresly declared to be Diuine Scripture by the third Councel of Carthage can 47. By the Councel of seuentie Bishops vnder Gelasius though by the name of one booke as also Esdras and Nehemias as but one booke Last by the Councels of Florence and Trent If anie further require the iudgement of more ancient Fathers diuers doe alleage these bookes as Diuine Scriptures S. Dyonise c. 2. celest Hierar S. Clemens Alexan. li. 1. Stromat S. Cyprian li. 1. Epist ep 3. ad Cornelium li. 4. ep 1. de exhort ad Martyrium c. 11. Isidorus li. 16. c. 1. Etym. S. Gregorie Nazianzen hath a whole Oration of the seuen Machabees Martyrs and their mother S. Ambrose li. 1. c. 41. Offic. But to omite others albeit S. Ierom vrged not these bookes against the Iewes yet he much estemed them as appeareth in his commentaries vpon Daniel c. 1. 11. 12. S. Augustin most clerly auoucheth li. 2. c. 8. de doct christ li. 18. c. 36. de ciuit that notwithstanding the Iewes denie these bookes the Church holdeth them Canonical And wheras one Gaudentius an heretike alleaged for defense of his haeresie the example of Razias who slew him self 2. Mac. 14. S. Augustin denieth not the auctoritie of the booke but discusseth the fact and admonisheth that it is not vnprofitably receiued by the Church si sobrie legatur vel audiatur if it be read or heard soberly VVhich was a necessarie admonition to those Donatistes who not vnderstanding the holie Scriptures depraued them as S. Peter speaketh of like heretikes â—p 2. c. 3. to their owne perdition Now touching the contentes a great part of the same historie which is written in the former booke is repeted in the second with such varietie of some thinges added some omitted as in the bookes of Kinges and Paralipomenon and as the Gospel is written by the foure Euangelistes Ioyning therfore these two bookes together the Concordance therof conteyneth foure principal partes The Preface the Historie an Appendix the Conclusion But the three former partes are very extraordinarily disposed For the writer of the second booke who doubtles was a distinct person from him that writte the former first of al added an Appendix to the historie written before making mention of two Epistles and reciting the summe of one of them in the first chapter and part of the second as though he meant to haue writte no more of the same matter But then as it may seme vpon new resolution intending to abridge the historical bookes of Iason maketh a preface to his worke in the rest of that second chapter And so prosecuteth his purpose and finally maketh a briefe conclusion in the three last verses of the same second booke The mayne historie conteyneth two special partes The first sheweth the state of Gods peculiar people the Iewish nation from the beginning of the Grecian Monarchie parted after the death of Alexander amongst his folowers of which some did exceedingly persecute the Iewes by diuers both suttle and cruel meanes to the ruine of manie and euen to death and martyrdom of some most constant obseruers of Gods Lawes and true Religion til the warres of the Machabees in the first chapter of the first booke and in the 3. 4 5 6. and 7. chapters of the second booke In the other fiftene chapters of the former booke and other eight of the second are described the battles victories triumphes of the valient Machabees Of which holie warres Mathathias was the beginner and first captaine Iudas the second the third Ionathas and Simon the fourth after whose death his sonne Iohn Hyrcanus succeded Duke and Hieghpriest But because these bookes are intermixed the one with the other whâ—soeuer please to read them in order of the historie may folow the direction of the Alphabet letters set in the inner margen beginning with A. at the twentith verse of the second chapter of the second booke to the end of the same chapter Thence procede as the signe of a starre directeth to the next letter B. which is at the beginning of the first booke the first chapter first verse And so in the rest And when the capital letters are ended the smaller wil direct you THE FIRST BOOKE OF MACABEES CHAP. I. King Alexander conquering manie countries erecteth a new Monarchie 6. who dying his chief folowers succeede in seueral kingdomes of the same Monarchie 11. King Antiochus approueth that a prophane schole be setup in Ierusalem 17. subdueth Aegypt 21. inuadeth Iudea entreth by force into Ierusalem spoyleth the temple 25. and killeth manie 30. Two yeares after sendeth an other spoyler who killing manie robbeth and burneth lerusalem 35. fortisieth the towre of Dauid 38. prophaneth al holie thinges 4â— commandeth al to committe idolatrie 47. and to forsake the rites of Gods law 52. vpon paine of death 57. He setteth vp an abominable idol in the Temple 60. persecuteth and murdereth those that conforme not themselues to these innouations AND it came to passe after that Alexander Philips sonne the Macedonian that first reigned in Greece being gone out of the land of Cethim stroke Darius king of the Persians and the Medes †he made manie battels and obteyned the munition of al and slewe the kinges of the earth †and he passed through euen to the ends of the earth and tooke the spoiles of the multitude of the Gentils and the earth was silent in his sight †And he gathered powre and an armie exceding strong and his hart was exalted and eleuated †and he obtayned the regions of the Gentils and the tyrantes and they were made tributaries to him †And after these thinges he fel downe in his bed and he knew that he should dye †And he called his seruants the Nobles that were brought vp with him from his youth he diuided his kingdom to them when he yet liued †And Alexander reigned twelue yeares and he died †And his seruants possessed the kingdom euerie one in his place †and they did al put crownes on them after his death their sonnes after them manie yeares euils were multiplied in the earth †And there came forth of them a sinful roote Antiochus Illustre the sonne of king Antiochus
†and the men of strength approched and he assaulted that citie al the day and al the night and the citie was deliuered into his hand and they slew euerie male in the edge of the sword and he rooted it vp and tooke the spoiles therof and passed through al the citie vpon the slaine †And they pâ—ssed ouer Iordan in the great playne against the face of Bethsan †And Iudas gathered together the hin most and he exhorted the people throughout al the way til they came into the land of Iuda †and they went vp into mount Sion with ioy and gladnes offered holocausts because none of them was fallen til they returned in peace †And in the dayes that Iudas and Ionathas were in the land of Galaad and Simon his brother in Galilee against the face of Prolomais †Ioseph the sonne of Zacharie heard and Azarias the princes of the band the thinges wel atcheiued and the battels that were made †and he sayd Let vs also make vs a name and let vs goe fight against the heathen that are round about vs. †And he commanded them that were in his armie and they went to Iamnia †And Gorgias went forth out of the citie and his men to meete them into battel †And Ioseph and Azarias were chased in flight euen vnto the borders of Iurie and there fel that day of the people of Israel about two thousand men and there was made a great tumult in the people †because they heard not Iudas and his bretheren thinking that they should doe manfully †But they were not of the seede of those men by whom saluation was made in Israel †And the men of Iuda were magnified excedingly in the sight of al Israel and of al nations where their name was heard †And they came together vnto them with acclamations for their good successe †And Iudas went out and his bretheren and they expugned the children of Esau in the land that is toward the South and they stroke Chebron and her daughters and the walles therof and the towres he burnt with fyre round about †And he remoued the campe to goe into the land of the aliens and he walked through Samaria †In that day fel the priests in battel whiles they wil doe manfully whiles they goe forth without counsel into battel †And Iudas declined to Azotus into the land of the aliens and he threw downe their altars and the sculptils of their goddes he burnt with fyre and he tooke the spoiles of the cities and returned into the land of Iuda CHAP. VI. Antiochus repulsed from Elimais 5. and hearing of the ouerthrow of his armie in lurie falleth vehemently sick 11. and acknowleging his calamities to haue happened for he hath done against the Iewes dyeth 17. His young sonne Antiochus Eupator succedeth 18. Iudas besiegeth the Macedonians fortresse 21. Relapsed Iewes solicite the king 28. and he cometh with a terrible huge armie 32. Iudas therfore leauing the siege meeteth the enemie 43. Eleazar going vnder an elephant killeth him and so himselfe is also slaine 47. The king taketh Bethsura by composition 51. and bendeth his forces against Ierusalem 55. By Lysias aduice the king maketh peace with the Iewes 62. but breaking his othe destroyeth the wal of Sion 63. and returning recouereth Antioch from Philippe AND king Antiochus walked through the higher countries and he heard that there was a citie Elymais in Persis most noble and plentiful in siluer and gold †and a temple therin exceding rich and couerings thereof gold and brigantines and shildes which Alexander philips sonne the king of Macedonia that reigned first in Grece left there †And he came and sought to take the citie and to spoile it and he could not because the word was knowen to them that were in the citie †And they rose vp into battel and he fled from thence and departed with great sorow and returned into Babylonia †And there came one that told him in Persis that the campes that were in the land of Iuda were put to flight †and that Lysias went with great powre with the first and was put to flight before the face of the Iewes and they grew strong with armour and force and manie spoiles which they tooke out of the campes which they destroyed †and that they threw downe the abomination which they had builded vpon the altar that was in Ierusalem and the sanctification they compassed about as before with high walles yea and Bethsura his citie †And it came to passe as the king heard these wordes he was sore afrayd and was moued excedingly and he lay downe vpon his bed and fel into sicknes for sorow because it was not chanced to him as he thought †And he was there for manie dayes because there was renewed in him great sorowfulnes and he made account to dye †And he called al his freindes and sayd to them Sleepe is departed from mine eyes and I am fallen away my hart is gone for pensifenes †and I sayd in my hart Into how great tribulation am I come into what waues of sorow wherin now I am who was pleasant and beloued in my powre †But now I remember the euils that I haue done in Ierusalem from whence also I tooke away al the spoiles of gold and of siluer that were in it and I sent to take away the inhabitants of Iewrie without cause †I know therfore that for this cause haue these euils found me and loe I perish with great sorow in a strange countrie †And he called philip one of his frendes and he made him chiefe ouer al his kingdom †And he gaue him the crowne and his robe and ring that he should bring Antiochus his sonne should bring him vp to reigne †And Antiochus the king died there in the yeare an hundreth fourtie nine †And Lysias vnderstood that the king was dead and he appoynted Antiochus his sonne to reigne whom he brought vp a young man and he called his name Eupator †And they that were in the castel had inclosed Israel round about the holie places and they sought them euils alwayes and the strengthning of the Gentils †And Iudas thought to destroy them and he called together al the people to besiege them †And they came together and besieged them in the yeare an hundredth fiftie and they made balists and engins †And certaine of them that were besieged went forth some impious men of Israel ioyned them selues vnto them †and they went to the king and sayd How long doest thou not iudgements and reuengest our bretheren †We decreed to serue thy father and to walke in his precepts and obey his edicts †and the children of our people for this alienated them selues from vs and whosoeuer were found of vs they were slayne and our inheritances were spoiled †And not to vs only
length he may punish vs. †For which cause he neuer certes remoueth away his mercie from vs but chastening his people by aduersitie he forsaketh them not †But let these thinges be sayd of vs in few wordes for an admonition of the readers And now we must come to the storie †Therfore Eleazarus one of the chief of the Scribes a man striken in age and comely of countenance with open mouth gaping was compelled to eate swines flesh †But he embracing rather a most glorious death then an hateful life went before voluntarily to the punishment †And considering how he ought to come patiently susteyning he determined not to committe vnalwful thinges for loue of life †But they that stood by moued with vnlawful pitie for the old frendshipe of the man taking him in secrete desired that flesh might be brought which it was lawful for him to eate that he might feyne to haue eaten as the king had commanded of the flesh of the sacrifice †that by this fact he might be deliuered from death and for the old freindshipe of the man they did him this courtesie †But he begane to thinke vpon the worthie preeminence of his age and ancientnes and the houre heares of natural nobilitie his doinges from a childe of very good conuersation and according to the ordinances and the holie law made of God he answered quickly saying that he would rather be sent vnto hel †For it is not meete quoth he for our age to feyne that manie young men thinking that Eleazarus of foure score yeare tenne is passed to the life of Aliens †they also through my dissimulation and for a litle time of corruptible life may be deceiued and hereby I may purchase a stayne and a curse to mine old age †For although at this present time I be deliuered from the punishments of men yet neither aliue nor dead shal I escape the hand of the Almightie †Wherfore in departing manfully out of this life I shal appeare worthie of mine old age †and to yong men I shal leaue a constant example if with readie mind and stoutly I suffer an honest death for the most graue and most holie lawes These thinges being spoken forthwith he was drawen to execution †And they that led him and had bene a litle before more milde were turned into wrath for the wordes spoken of him which they thought were vttered through arrogancie †But when he was now in killing with the strokes he groned and sayd O Lord which hast the holie knowlege thou knowest manifestly that wheras I might be deliuered from death I doe susteyne sore paines of the bodie but according to the soule for thy feare I doe willingly suffer these thinges †And this man certes in this maner departed this life leauing not only to yong men but also to the whole nation the memorie of his death for an example of vertue and fortitude CHAP. VII The noble Martyrdome of seuen refusing to eate swines flesh and boldly admonishing king Antiochus of his damnable state 41. Lastly the mother hauing encoreged her sonnes likewise dyeth gloriously AND it came to passe that seuen brethren together with their mother being apprehended to be compelled by the king to eate against the law swines flesh were tormented with whippes and scourges †But one of them which was the first sayd thus What seekest thou and what wilt thou lerne of vs we are readie to dye rather then to transgresse the lawes of God coming from our fathers †The king therfore being wrath commanded frying pannes and brasen pottes to be heated †the which forth with being heated he commanded his tongue that had spoken first to be cut out and the skinne of his head being drawen of the endes also of his handes and feete to be chopped of the rest of his bretheren and his mother looking on †And when he was now made in al partes vnprofitable he commanded fire to be put vnto him and that breathing as yet he should be fried in the frying panne wherin when he was long tormented the rest together with the mother exhorted one an other to dye manfully †saying Our Lord God wil behold the truth and wil take pleasure in vs as Moyses declared in the profession of the Canticle And in his seruants he wil take pleasure †That first therfore being dead in this maner they brought the next to make him a mocking stocke the skinne of his head with the heares being drawen of they asked if he would eare before that he were punished throughout the whole bodie in euerie member †But he answering in his countrie speach said I wil not doe it Wherfore this also in the next place receiued the torments of the first †and being at the verie last gaspe thus he said Thou in dede ô most wicked man in this present life destroyest vs but the king of the world wil raise vs vp which dye for his lawes in the resurrection of eternal life †After him the third is had in derision and being demanded his tongue he quickly put it forth and constantly stretched out his handes †and with confidence he said From heauen doe I possesse these but for the lawes of God now doe I contemne these selfe same because I hope that I shal receiue them againe of him †So that the king and they that were with him merueled at the yong mans courege because he estemed the torments as nothing †And this being thus dead the fourth they vexed in like maner tormenting him †And when he was now euen to dye thus he said It is better for them that are put to death by men to exspect hope of God that they shal be raysed vp againe by him For to thee there shal not be resurrection vnto life †And when they had brought the fifth they tormented him But he looking vpon him †sayd Thou hauing power among men wheras thou art corruptible doest what thou wilt but thinke not that our stock is forsaken of God †And doe thou patiently abide and thou shalt see his great power in what sort he wil torment thee and thy seede †After him they brought the sixth and he beginning to dye sayd thus Be not deceiued vainely for we suffer this for our owne sakes sinning against our God and thinges worthie of admiration are done in vs †but doe not thinke that thou shalt escape vnpunished for that thou hast attempted to fight against God †But the mother aboue measure meruelous and worthie of good mens memorie which beholding her seuen sonnes perishing in one dayes space bare it with a good hart for the hope that she had in God †exhorted euerie one of them in their countrie language manfully being replenished with wisedome and ioyning a mans hart to a womans cogitation †she sayd to them I know not how you appeared in my wombe for neither did I
VERY GOOD SVBIECTES the Iewes the king prince Antiochus much health welfare and to be happie †If you and your children farewel if thinges be with you to your mind we geue very great thankes †And I being in infirmitie and mindeful of you benignely being returned out of the places of Persis taken with a grieuous infirmitie haue thought it necessarie to haue a care for the common profite †not despayring of myself but hauing great hope to escape the sicknes †But considering that my father also at what times he led his armie in the higher places he shewed who should take the princedome after him †that if any mishappe should chance or hard tydings be told they that were in the countries knowing to whom the whole gouernement was committed might not be trubled †Besides this considering that al the potestates and bordering neighboures wayte for times and expect the euent I haue appointed my sonne Antiochus king whom I hauing recourse oftentimes to the higher kingdoms did commend to manie of you I haue writen to him that which is set downe here beneath †I pray you therfore and desire you mindful of the benefits both publike and priuate that euerie one keepe his fidelitie to me and to my sonne †For I trust that he wil deale modestly gently and folowing my purpose and that he wil be common vnto you †Therfore the murderer and blasphemer being very sore strooken and as himself had handled others in a strange countrie among the mountaynes with a miserable death departed this life †But Philip his foster brother remoued his bodie who fearing the sonne of Antiochus went to Ptolomee Philometor into Aegypt CHAP. X. Iudas Machabeus clenseth the temple and institueth the feast of dedication 10. Young Antiochus Eupator reigning Ptolomeus of disgust killeth himself with poyson 14. Iudas resisteth great forces of Gorgias taketh certaine holdnes from the Idumeans punisheth traytors and killeth manie enimies 24. In his battel against Timothee is miraculously assisted from heauen 37. and finally killeth him BVT Machabeus and they that were with him our Lord protecting them recouered the temple the citie againe †but the altars which the aliens had set vp through the streets and also the temples he threw downe †And hauing purged the temple they made an other altar and out of fyred stones taking fire they offered sacrifices after two yeares and set incense and lampes and the breads of proposition †Which thinges being done they besought our Lord prostrate on the ground that they might no more fal into such euils but and if they had sometime sinned that they might be chastened of him more mildly not be deliuered to barbarous blasphemous men †And what day the temple had bene polluted of the aliens it happened that on the same day was made the purification the fiue and twentith of the moneth which was Casleu †And with ioy eight dayes they kept in maner of tabernacles remembring that a litle before they had kept the solemne day of Tabernacles in the mountaynes and in dennes after the maner of beasts †For the which cause they bare before them stalkes of herbs and greene boughes and palmes to him that gaue successe to clense his place †And they decreed by common precept and decree to al the nation of the Iewes euerie yeare to keepe these dayes †And Antiochus that was called the Noble his departure out of life was after this sort †But now of Eupator the sonne of Antiochus the impious we wil tel the thinges that haue bene done abbridging the euils that were done in the warres †For he hauing taken vpon him the kingdom appointed ouer the affaires of the king one Lysias general of the host of Phaenicia and Syria †For Ptolomee who was called Macer determined to be a keeper of iustice toward the Iewes and especially for the iniquitie that was done against them and to deale peaceably with them †But being accused for this of his freinds to Eupator when he was called oftentimes traytour because he had left Cypres commited vnto him by Philometor and remouing to Antiochus the Noble had reuolted also from him he made an end of his life with poyson †But Gorgias being captayne of the places taking vnto him strangers often warred against the Iewes †And the Idumeans that kept the commodious holdes receiued them that were chased from Ierusalem and attempted to make battel †And they that were with Machabeus beseeching our Lord by prayers that he would be their helper made an assault vpon the holdes of the Idumeans †and sticking to it with great force they wanne the places killed them that came in the way slewe altogether no lesse then twentie thousand †And wheras certaine were fled into two towres very strong hauing al prouision to make resistance †Machabeus for the expugning of them leauing Simon and Ioseph and also Zachaeus and such as were with them very manie himself turned to those battels which forced more †But they that were with Simon being led with couetousnes were perswaded with money by certaine that were in the towres and taking seuentie thousand didrachmaes they let certayne escape †But when it was told Machabaeus what was done assembling the princes of the people he accused them that they had sold their bretheren for money their aduersaries being let goe †These therfore being become traytours he slewe and forth with he tooke the two towres †And with weapons and handes doing al thinges prosperously in the two holdes he slewe more then twentie thousand †And Timothee who before had bene ouercome of the Iewes hauing called together an armie of foren multitude and gathering horsemen of Asia came as to take Iurie by armes †But Machabeus and they that were with him when he approched besought our Lord sprinkling their head with earth and being girded about the loynes with heareclothes †lying flatte at the brimme of the altar that he would be propicious to them and an enemie to their enemies and an aduersarie to their aduersaries as the law saith †And so after prayer taking weapons going forth somewhat far out of the citie and being come very neere the enemies they pitched †And at the very first rising of the sunne both ioyned battel these in deede hauing our Lord the suretie of victorie and prosperitie with vertue but they had courege for the captayne of the battel †But when there was a sore fight there appeared to the aduersaries from heauen fiue men vpon horses comelie with golden bridles conducting the Iewes †of whom two hauing Machabeus betwen them compassing him round about with their armour kept him safe and against the aduersaries they threw darts fire balles wherby both confounded with blindnes and filled with perturbation they fel. †And there were slaine twentie thousand fiue hundred and horsemen six
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 hâ—d 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 â—s 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 â—ad 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 Baâ—â—azar 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
sacrifice Which God accepting blessed them for new increase Gen. 8. 9.   z 1693. Cainan * c Heber consented not to the building of Babel And therfore his familie kept stil their former language which thenceforth for distinction sake was called the Hebrew tongue He liued to see Abrahams father And Noe Sem Arphaxad Phaleg and other most godlie men liued some part of Abrahams time who was neuer corrupted in fayth nor religion   a 1723. Sale   * Not affirming but supposing that Cainan was the sonne of Arphaxad we place him here and Sale 30. yeares after b 1753. Heber    c 1787. Phaleg  Nemrod the sonne of Chus and nephew to Cham about three score yeares after the floud by force and sutteltie drawing manie folowers begane a new sect of infidels And afterwardes was the principal auctor of building the towre of Babel Where the tongues of the builders were confounded so they were separated into manie nations about 130. yeares after the floud Gen. 10. v. 25. After Nemrod his sonne Belus reigned in Babylon about the yeare of the world 1871. which was 215. yeares after the floud  d 1817. Reu.    e 1850. Sarug    f 1879. Nachor    g 1908. Thare   h 1979. Abraham borne i By Gods commandment Abraham at the age 75. yeares hauing bene much persecuted for religioÌ„ went forth of his countrie Chaldea Wherupon his father Thare went as farre as Haran in the confines of Mesopotamia And Lot went further with him into Chanaan Which countrie God then promised to geue him and to multiplie his seede and therin to blesse al nations Gen. 11. v. 31. 12. v. 1. 7. And after him his sonne Ninus beginning to reigne about the yeare 1936. set vp idolatrie causing his father to be honored as the great God called Belus Iuppiter his grandfather Nemrod otherwise called Saturnus or Sator deorum the father of goddes i 2054.    THE END OF THE SECOND AGE AND BEGINNING OF THE THIRD k 2055.  k By occasion of famine in Chanaan Abraham went into Aegypt with his wife and Lot Gen. 12. v. 10.   l 2056.  l They returned into Chanaan became very rich and God renewed his great promises to Abraham Gen. 13. m Lot amongst others being taken captiue Abraham with three hundred and eightene men rescued them al. Wherupon Melchisedech offered sacrifice in bread wine blessed Abraham receiued tithes of him Gen. 14.   n 2064.  n Sara long barren perswaded Abraham to take her handmaid Agar to wife o Agar conceiued brought forth a sonne who was named Ismael Gen. 16.  o 2065.  p Circumcision was instituted that Abraham and his sonnes al the men of his familie might be distinguished from others Gen. 17. Sodom and Gomortha with other cities were burnt with brimstone From whence Lot was deliuered by Angeles Gen. 19. Ismael attempting to corrupt Isaac in maners which S. Paul calleth persecution Gal. 4. was cast out of AbrahaÌ„s house together with his mother Gen 21. v. 29. And neuertheles had twelue sonnes al dukes before Isaac had anie issue Which S. Paul noteth 1. Cor. 15. v. 46 First that is natural afterward that which is spiritual  p 2078.  q Sara conceiued and bare a sonne called Isaac Gen. 21.   q 2079. Isaac borne r Abraham by Gods commandement was readie to offer Isaac in sacrifice but was stayed by an Angel And former promises were renewed Gen. 22.   r 2104.  s After the death of Sara Abraham maried Cetura by whom he had six sonnes Gen. 25.   s 2116.  t Isaac maried Rebecca the daughter of Bathuel sonne of Nachor Abrahams brother Gen. 24.   t 2119. Iacob Esau borne w Abraham dyed at the age of 175. yeares Gen. 25.   v 2139.     w 2154.     x 2216.  x Isaac blessed Iacob thincking him to be Esau Gen 27. Esau also had much issue and prospered in the world But his progenie as also Ismaels al Abrahams of spring by his last wife Cetura were excluded from the promised enheritance other blessinges Gen. 25. v. 5. 6. ch 28. v. 4. 14.  y 2217.  y Iacob going into Mesopotamia to flye the danger of his brothers threates saw in sleepe a ladder reaching from the earth to heauen Ge. 28. And being there he serued his vncle Laban seuen yeares for his younger daughter Rachael receiued Lia the elder and serued other seuen for Rachael And six more for certaine fruict of the flockes Gen. 29. 30. Apis king of Argiues of â—up piters race going into Aegypt taught the people to plant vines and make wine to plow with oxen and to sow reapecorne was made their king and after his death honored in the forme of an oxe for their great god S. Aug. li. 18. c. 5. de ciuit  z 2224. Ruben Simeon Leui Iudas Dan. li. Nephtha Gad. Aser Issachar Zabulon Ioseph b. e Iacob returning from Mesopotamia wrestled with an Angel was called Israel Gen. 32. 35. v. 10.   a 2225. Beniamin bor f Rachael dyed and was buried in Bethleem Gen. 35. v. 18. 19.   b 2226.  g Ioseph was sold and caried into Aegypt shortly after cast into prison where he interpreted the dreames of two Eunuches Gen. 37. 39. 40.   c 2227.  h Isaac dyed at the age of 180. yeares   d 2230.  i Ioseph interpreting king Pharao his dreames and geuing wise counsel to prouide for the scarsitie to come was made ruler of Aegypt He then maried had two sonnes Manasses and Ephraim in the seuen yeares of plentie Gen. 41. k Iacob sent his tenne soÌ„nes into Aegypt to bye corne Where they were threatned as suspected spies and one was kept in prison til they should bring their brother Beniamin Gen. 42.   e 2236.     f 2246.     g 2247.     h 2259.     i 2260.     Caath Phares l They returning into Aegypt with Beniamin in their companie Ioseph first terrified them afterwards manifested himself vnto them And sending for his father and whole kinred they al went into Aegypt Gen. 43. 44. 45. 46. As people increased so idolatrie was multiplied and innumerable goddes feaned and serued with supersticious rites in al heathen nations Amongst which first the Assirians and at last the Romanes held the principality others in respect of them were of lesse powre or of shorter time as it were dependentes of them as S. Augustin obserueth li. 18. c. 2. de â—â—uit  l 2269.   m Iacob blessed and adopted the two sonnes of Ioseph preferring Ephraim the younger before Manasses Gen. 48.
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 estimatiō 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 mūdi 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 cōceiued 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 iudgemēt 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
haue geuen credite chap. 19. v. 24. :: God suffered Semei being of his owne free wil malicious for punishment of Dauids sinnes to curse him but was not the author of his malice for so Semei had committed no fault therein and then he could not lawfully haue benne punished for it as he was 3. Reg. 2. :: The people doubting lest AbsaloÌ„ might be reconciled to his father were not allured vnto him til they saw such a crime committed as semed to make reconciliatioÌ„ impossible So al rebelles and vsurperâ— of others right seeke by some enormious fact to make their adherentes and folowers sure vnto them but God plagueth them in the end as he did both Achitophel and Absalom :: Bad counsaâ—â— often falleth worst to the counseller :: Dauid moued with compassion towardes his sonne Absalom being in actual rebellion against him presigured Christs coÌ„passion towards his persecuters being his creatures praying for them in his passion S. Ambrose in Psal â—18 v. 108. :: Al his sonnes being â—eaâ— â—â—t he had once three sonnes a daughter chap. 14. v. 〈◊〉 :: Al the eleuen tribes are called by the name oâ— Ioseth being chiefe after Iuda Sâ— Semei not of the proper tribe of Ioseph â—ut of Beniamin pleading for pardon of his former faâ—lt alleageth that he came first of the eleuen tribes to submitte him self and serue the king :: Chiefe or great in â—amilâ—â—itiâ— Iosue â— :: After that Dauid was deliuered from the handes of Saul 〈…〉 and 〈…〉 must dangerously of â— mâ—â—â—â—secutâ—â—â—â—â— and 〈…〉 here specially named and from al his enimies câ—rpâ—ral spiritual when he had good repose of mind his visible enimies being 〈…〉 â—ed and his sinnes remitted acknowledging Gods infinite goodnes by inspiraâ—ion of the Holie Ghost made this Can title of thanks geuing and praise of God It is inserted amongst the Psalmes the 17 in order al one in sense so differing in some wordes that the one explicateth the other :: Though some few Gentiles were subdued by Dauid and some were conuerted to true religion in the old TestameÌ„t yet the fulcon uersion of Gentiles perâ—eineth to the Church of Christ which is here forshewed and described to haue perpetual seede for euer :: King Dauid in this last prophecie plainly distinguisheth betwen the couenant proâ—â—ise made to him touching â—â—s earthlie kingdom and the kingdom of Christ who should be borne of his 〈…〉 In both which 〈…〉 the reward of the good and punishment of 〈…〉 :: The king proposed not this for desire of that water but to trie and exercise his mens fortitude :: Precious thinges are most mete to be offered to God :: This sinne punishment happened before when Dauid had health and streingth of bodie The furie of our Lord that is Satan a â—uâ—â—oâ—s spirite yet Gods creature not our Lord him selfe but by permission only 1. Par. 2. 1. Satan arose against Israel 〈◊〉 Dauid :: Contrition :: Confession :: Satisfaction The Epistle in a votiue Masse in tyme of plague or mortalitie :: Temporal punishment inflicted after the guilt of sinne was remitted :: If subiectes had not proprietie in their goodes but that the right and dominion of al perteyned to the prince then could nothing at al in anie case be geuen gratis by the subiect but only yelded as due to his souereigne The contentes of this booke diuided into three partes The first paâ—â— King Dauides admonitions to his sonne and his death :: For this conspiracie Abiathar was deposed ch â— v. 27. :: Basely estemed or punished as offenders vpon suspition or â—â—loâ—â—â— :: King Dauid did not adâ—â—e his sonne as a subject adoreth his prince â—aâ— adored God geuing thankes for this beneâ—â—â—e of a succedâ—â— as it foloweth in the next verse The second part Oâ— Salomons râ—â—â—ne and actes good and bad :: In al coâ—â—e 〈◊〉 suiresâ—◠〈◊〉 the 〈◊〉 to heare his mother :: By special instinct Salomon did this extraordinarie fact as a prophet minister of God executing his sentence geuen before against the house of â—â—l◠〈◊〉 the sinnes of his children â— Reg. 2. â— 31. and for Aâ—â—athars proper fault 〈◊〉 with Adonias against Salomon 3. Reg. 1. :: Salomon was not only a kiÌ„g but also a prophet Moreouer some secular princes do◠〈◊〉 â—â—inate spiritual superiours are in shal them in ther 〈◊〉 yet theiâ— iâ—â—â—sdâ—ction is not depending on the 〈◊〉 but the 〈◊〉 to be 〈◊〉 by them Num 27. v. 21. The Epistle on monday in the 4 weke of Leâ—â— :: So hereâ—â—â—es not being able to proue that their synagogue is the true permanent Church would destroy the Catholique and so haue none at al. :: These bookes are not extant * Narovv vvithout broad vvithin :: 〈…〉 :: Holie of holies or most holie place :: Stones in buildinges and bones in â—â—â—ng bodies represent the state of religious persones who being hidde in their Monisteties and câ—llâ—s so much the more fortifie the Church by how much 〈◊〉 they appeare abrode because their office is not to tâ—â—ch but to mouâ—ne S. Bernard Ser. 64. :: It is a clere 〈◊〉 that al â—ar ued grauen pictures or images were not vnlawful but were religiously made sette in the holie Temple for the more honour of God The end of the fourth age Articles of â—aith other pointes of religion state of the Church more expressed in this fourth age then before Beleefe in one God Diuine lawes Moral Ceremonial Iudicial Mat. 22. Onely God to be 〈…〉 The 〈…〉 q. 154. in Eoxd Mat. 22. 〈…〉 Christ Freewil in Angels and men Obiection of Gods â—or â—novvledge answered Grace necessarie 2. Cor. â— Gods coÌ„mand mentes possible to be kept Good workes Meritorious Dâ—â—ers sertes of Sacrifices Holocaust â—â—â— sinne Pacifique Fire sent from God 〈…〉 charitie Sacraments Alanus de Sacra c. 9. Manie more in the old Testament then in the new li de vera Religiâ—ne c. 17. Christs Sacraments more excellent Most of Christs Sacraments presigured in the old law but not al. S. Aug. in hunc Psal ser de veâ—bis Domini li. 17. ciuit c. 20 li. 1. cont aduers leg c. 18. S. Cyril li. 3. m Ioan. S. Leo ser 8. le passione Some like imâ—â—â—â—ments in â—se of holie Rites Tabernacle Propitiatorie with appertinances The Tabernacle and afterwardes the Temple the onlie place for Sacrifice Qâ—est 56. in Leuit. Yet God some times dispensed therein ibidem Feastes of the old law Fighâ—sortes of feastes besides the dailie sacrifice S. Beda de Embolismo 〈◊〉 1. Prescribed fast from euen to euen Seuenth yeare of rest and Iubiley yeare Oâ—â—â—r ceremonial obseruances 〈…〉 and vncleane No bloud to be eaten nor 〈…〉 Not 〈…〉 â—eedâ— in one field No cloth of dâ—â—ers matter Strict commandment to kepâ—â—l the Law The obseruers blessed and rewarded Transâ—râ—ssâ—â—â—s cursed and punished VVorkâ—â— of supererogation Vowes Nazaritâ—â— Rechabites Three soâ—â—â— of Chri 〈…〉 prefigured Laitie Clergie Mounkes Holie scipâ—â—res expo 〈…〉 mystically S. Bern.
persons Tit. â— The thinges demanded differ much D. â—â—istous Motiuo 23. Personal presence at heretical seruice in England a distinctiue signe of conformity to heresie A case very like to ours 2. Machab â— 7. :: His grief was gâ—â— it because he haâ— not meanes to recompence the losse to the owneâ— :: A husband man in yorkshire called Ketle had the gift to see euil spirites wherby he often detected 〈…〉 red their â—ad purposes â—â—â— brig li. â— c. 〈◊〉 Rer. Anglic. :: By bread and water is vnderstood ordinarie meate and drinck v. 2â— :: Discourse of mans reason can not reach to the powre of God who can do al that he wil and wil doe al that he saith therfore the incredulous are iustly punished v. 20. :: This was true in some sense sicknes ending when death came :: Athalia v. 26. is called the daughter of Amri VVherfore it semeth that either she was the adopted daughter of her brother Achab or is there called the daughter of her grandfather VVhen Naboth was falsly accused vniustly stoned to death as if he had blaâ—phe med God and cursed the king for his pretended crimes his sonnes were also slaine and his landes and goodes conâ—â—â—â—ate which appeaâ—eth by the kings present going to posieâ—â—e the vinyard 3. Regâ— 21. :: This Ionadab instituted a peculiar rule of religious abstinence which his posterity duly ob serued Iâ—â—â—m 35. :: Iehu sinned in feaning and causing others to sacrifice to Baal his zele wanting both diseretion and equitie for euil must not be done that good may come therof Rom. 3. :: â—oral good vvorkes done in state of mortal sinne not meriting eternal life aâ—e often rewarded temporally S. Aug. cont â—enâ— c. 2. :: Ambition cause of much crueltie :: Our Sauiour calleth this high priest Zacharias which signifieth blessed of our Lord for the iustice which he did towards Athalia and Ioas. S. â—â—â—rom li. 4. in Math. c. 23. :: Great respect is to be had of holie places VVherof cometh the priuilege of Sanctuaries :: That is the ordinarie ob lation for ech particular person Exod. 30. * a chest or almâ—s boxâ— :: Dedicated to helie vse :: He was buried in the citie but not in the sepulcher of the kinges 2 Paral. 24. for his impietie in the latter part of his life :: It was reueiled to the prophet that so often as the king should strike the earth so often he should haue victories against the Syrians but not how often he would strike on the earth Deut. 〈◊〉 :: Amongst kinges being at variance Seing one an other importeth as much as to fight a battle â—â—â—â— 1. :: Otherwise called Ozias 2. Paral. 26. Mat. 1. :: This punishment was inflicted vpon him for his presumption to offer inceÌ„se on the altar 2. Paralip 26. :: He was buried honorably in the citie of Dauid that is nere to the walles but in the filde because he was a leper euen to his death 2. Paral. 26. :: Some men of Ruben Gad Manasses and Nepthali were caried captiues into Assyria :: Otherwise called Azarias â— 1. * the great vessel * the place vvhere the king offered :: That is consequently they did prouoke him as 3. Râ—g 14. v. 9. :: Not truly worshipped but made shew to worshippe For true worship of God admitteth not worship of anie false god â— 34. The second part Actes of other kinges til the captiuitie of Iuda :: This image of a serpent not only when it wrought miraculous health but also long after was worthely reserued in memorie of the benefite but when the people offered sacrifice vnto it which is proper to God only good Ezechias did laudably breake it And to shew that there was no deitie in it called it Nohestan that is a peece of brasse And so in the Catholique Church when anie holie Relique or Image is abused it is taken away or theerrour otherwise corrected See S. Aug. li. 10. â— 8. ciuit Ser. 4 de verb. Apost 101. de temp * a peece of brasse * or recorder :: He sasly addeth of his owne that he should destroy it For Isaias prophecied the contrarie that the Assyrians campe should be destroyed Isaâ—e 37. and so it came to passe ch 19. v. 35. 2. Pharal 32. :: Paganes and Heretikes are foolish impudent to compare their false goddes and phancies with God almightie and Cathelique Religion :: Before the Arke Propitiatorie being the special place of prayer :: Though manie in the kingdom of Iuda sel to ido lattie yet in respect of the rest publikly professing true faith and religion the Church is stil called a virgin and despiceth and idolaters blasphemers and false goddes :: A pleasant hill in the forrest :: If these tenne lines importe so manie houses then the dial going forwardes againe by like degrees this day was increased by twentie houres and soe was longer then that in which Iosue procured stay of the sunne the space of one day to witte of twelue houres Iosue 10. as S. Dyonise thinketh Epist ad Polâ—carp See Glossa erd in Iosue :: the Iewes sinned more greuously reuolting from the Law of God and contemning the admonitions of holie prophetes then the nations that had neither law nor prophetes to instruct them :: God stil preserued some in true religion though they also suffered tribulations with the wicked for the general sinnes of the king and people Psâ—l 88. v. 35. Yea this king Manasses in captiuitie became vertuous and recouered his kingdom 2 Pacalip 33. :: VVithin the second wall the citie hauing three wals 3. Reg. 3. :: Because they had offered sacrific to false goddes and in vnlawful places they were suspended from offering anie more sacrifice at al. â— Reg. 〈◊〉 3. Reg 13. :: Iosephus writeth that this godlie king gaue thirtie thousand lambes and kiddes to the poore people for their Pasch three thousand oxen for Holocaustes The priestes also Leuites added more of their owne li. 10. Antiq. c. 5. :: Albeit Manasses repented and was restored to Gods fauour to his kingdome 2. Paral 3. Yet his sinnes were temporally punished both in himself and his posteritie :: Not dying in peace for he was slaine by Nabuchodonosor Iosephus li. 10. c. 8. Ant. And his bodie was cast out of the citie according as Ieremie prophecied c. 22. vvith the burial of an asse shal he be buried c. :: In this he greuosly offended hauing sworne to serue him And therfore Ezechiel c. 1â— fortelleth the miserie that wil fal vpon him shal he that broke couenant escape c. :: Certaine falsprophetes perswaded the king and the people not to beleue the prophetes which forwarned them of these calamites because sayd they they contradicte one an other Ieremie saying â—h 32. 34. the eyes of Sedecias should see the eyes of Nabuchodonosor and should be led into Babylon and Ezechiel saying c. 12. v. 13. that he should not see Babylon :: Both saying most
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
our sinnes al his life l He prayed also for his resurrection and glorification m VVith al possible confusion Christs exaltation the 5. key Mat. 22. Act. 2. 1. Cor. 15. Heb. 1. 10. a God the Father b To God the Sonne the Lord of Dauid and of al mankind yet the sonne of Dauid according to his humanitie c He limiteth not the time but excludeth al time wherin the enimie might imagine that Christs kingdom should cease signifying that Christ shal reigne til al his enimies be subdued much more afterwards in al eternitie d The Church of Christ beginning in Ierusalem on whitsunday the fiftith day from his Resurrection continueth euer more e Thou shalt haue principalitie f in the day of thy powrful conquest and rising from death g in excellencie of al holie spiritual mysteries and graces h because I God the Father of my substance begate thee God the Sonne in eternitie The same which Micheas saith c. 5. v. 2. His comingforth from the beginning from the dayes of eternitie i God most firmly and vnchangeably affirmed that thou Christ our Messias art not only a King but also a Priest Heb. 5. v. 7. k not for a time as Aaron was but for euet l neither of Aarons order but according to the Order of Melchisedec m Kinges that sometimes persecute Christans are subdued with other people to Christ n He shal iudge and punish the incredulous people o make great slanghters amongst those that resist p and bring princes with their populous kingdome to nothing q He shal in the meane time and also his best seruants suffer much tribulation in this life r and for the same â—e highly exalted in life euerlasting Christs Priesthood for euer both in function and in effect The resemblance of Christs and Melchisedecs Priesthood Graces geuen to the Church the 6. key a I wil praise God both in secret for discharge of myn owne conscience b and in publique for edification of others This Psalme in the Hebrew is composed with euerie verse and middle of verse begunning with a distinct letter in order of the Alphabet c Gods wil is the whole cause of al his workes d Euerie worke of his is praise worthie and magnifical e God hath leift one most special and beneficial memorie of al other benefites his owne bodie and bloud in memorie of his Passion and our redemption f the spiritual foode and sustinance of al the soules that rightly feare him g Of his promise to conserue his Church perpetually h the powrable operation of his death and of al his mysteries i Gods commandments do iustifie al that kepe them k He also of his mercie redemed man that he might be able to kepe his precepts l Begingning with feare of God bringeth at last by other degrees to true wisdom which two are the first and last of the seuen giftes of the Holie Ghost The meanes to be happie the 7. key a The Septuagint Interpreters added this mention of Aggeus and Zacharie returning from captiuitie to signifie that this Psalme was very proper meete to be coÌ„mended to the people at that time wherby they might lerne that their sinnes were the cause of their captiuitie and of al their miseries and if they desired temporal or spiritual prosperitie they must obserue the meanes here prescribed to obtayne the same b He that sincerly feareth God wil take great delight in keping his commandments This Psalme is also composed by the Alphaber as the next before Psal 1. c So doing he and his shal prosper d The iust shal not only prosper in this world but also in the next e God wil also comfort the iust in tribulations f That shal geue discrete and wholsome counsel to the afflicted g Workes of mercie are also called iustice because they concurre to mans iustification 2. Cor. 9â— h and to his saluation Gods prouidence the 3. key a Al Gods seruants b In respect of God al creatures are low though they be in heauen c See the example of Ioseph so aduanced d of Sara Rebecca Rachael and other wemen made fruictful The meruelous passage of Israel from Aegypt the 4. key a People of false religion counted barbarous especially such as also persecute the true Religion for otherwise the Aegyptians were both ciuil in maners and lerned in manie sciences b The people of Iewes were more notoriously renowmed in the world from the time of their deliuerie out of Aegypt for the peculiar people whom God sanctified and in whom as in his elected enheritance or dominion he dwelled and reigned c The Psalmist writing in verse doth often describe thinges in poetical maner but more truly then prophane poetes for that in very dede al creatures otherwise sensles as the sea do in a sorte feele the powre of their Creator obey his wil d VVhen the Israelites went forth of Aegypt e when they entred into Chanaan f Either there was an earthquake or some other mouing of hilles not mentioned by Moyses or els the Psalmist speaketh of the rockes of the torrentes which bowed that the Israelites might rest in Ar and lie in the borders of the Moabites Num 21 v 15 g By the figure Apostrophe he speaketh to the sea riuer and hilles vsing also Prosopopoeia as if senfles thinges vnderstood and should answer h An other miraculous benefite that the rocke yelded them water in their necessitie * Here some Hebrewe Rabbins beginne an other Psalme but by the coherence of the matter S. Augustin proueth that it iâ— but one Psalme where is shewed that the true inuisible God is knowen by such workes as are here recited and contratiwise that the GeÌ„tils idoles are not goddes because they are made of siluer gold or other matter by mens handes hauing resemblance of liuing thinges are altogether sensles i Thou didstal this ô God of mere mercie towards thy people k for thy truths sake seing thou didst promise to protect them l that the Gentiles should not take occasion to blaspheme m This is a iust prayer of the zelous conforming their desires to Gods wil But if God geue idolaters grace to amend then al the iust wil also reioice in their cenuersion n Though manie Iewes fel to idolatrie yet there alwayes remained so manie in Gods true seruice that it mighst stil be truly saide The house of Israel hath hoped in our Lord as is here auerred o This in effect al worldlie politikes say in their hartes as it were quitting their interest of heauen to God p and contenting themselues with earthlie possessions q But when such prophane men are dead they make no shew at al of praising r for parting from the earth they descend into hel and there eternally blaspheme God God â— Å¿ Contrarivvise the iust aspiring to heauen vvhich is the proper kingdom of God vsing this vvorld as they ought to do for a meanes to ascend into heauen shal
Ieremie vttered by him long after those which are in the former chapters yea and after some of those which are recorded in the chapters folowing For he speaketh here of the time when Nabuchodonosor inuaded the countrie :: Gods grace is euer ready that sinners may conuert if they vvil Deut. 7. 11 30. :: This was prophecied before that which is written in the chapter precedent for the prophetes do not obserue the order of historie :: By Galaad he signifieth the kinges palace :: By Libanus Ierusalem :: By sanctifie segregate separate or designe to this office Deut. 29. 3. Reg. 9. :: The fourth sonne of Iosias 1. Par. 3. v. 15. :: To whom as is probable Nabuchodonosor gaue the title of king after the death of Sedecias :: Otherwise called Ioachin the sonne of Ioakim 4. Reg. 24. v. 6. This Ioachin or Iechonias was restored to good estate 4 Reg. 25. v. 27. but not to the dignitie or power of a king neither Salathiel Zorobabel or others of his posteritie til Christ Ezec 13. 34. Isa 4. 40. 45. :: Christ who is iust of himself who maketh others iust and without whom no man can be iust Ezec. 34. Dan 9. Ioa. 1. v. 45. Deut. 33. :: To trust their owne iudgement not beleuing the definitions of the Church relying euerie one vpon his priuate spirite is a manifest note of heretikes false prophetes or Apostataes :: Mission of Pastors Prophetes was alvvayes so necessary in Gods Church that whosoeuer coÌ„meth without right mission is a false prophet a woolfe not a pastor :: False prophetes may do false miracles that is strange thinges to deceiue others but can not worke true miracles Because therfore it is hard for vulgar people to iudge which are false miracles the former note of right mission is a more secure marke to know true false prophets :: Literally he prophecieth that king Ieconias and others caried in the first traÌ„smigration into Babylon should be released or exalted and king Sedecias with his children folovvers should perish but mystically he prophecieth that the good shal prosper be high ly rewarded the wicked shal be miserable and most seuerely punished :: As is noted before ch 21. these prophe cies are not written in order of the time when they were vttered For this vision perteyneth to Ioakim who was father to Ieconias and elder brother to Sedecias of whom the for mer chapters make mentioÌ„ 4. Reg. 17. :: This wicked king is called Gods seruant in that he was his instrument oâ— minister to punish other sinners Dan. 9. 1. Esd 1. 3. Esd 1. :: These seuentie yeares begane in the eleuenth yeare of Sedecias :: This metaphor of a cuppe signifieth that Gods wrath is powred out to punish sinners As Psa 74. v. 9. Isa 51. v. 17. :: The Ismaelites Agarenes otherwise called Sarazens powled their heare to the eares left the lowest part long as now the Polonians Hungarians vse to be powled 1. Pet. 4. Ioel. 3. Amos. 1. :: As those that labour in the vinepressesing to encorege ech other so in affliction it wil be necessarie to doe the like :: Though God of his nature is most meke like to a doue yet prouoked by sinne he powreth out wrath * Men of the cities :: Gods coÌ„mâ—nations are conditional if the people persist in sinne they shal be punished as is threatned but if they repent the punishment shal be mitigated â— Reg 4. :: It is a most coÌ„mon phrase of holie Scripture to say al for most part Ch. 25. 2. Par. 36. 1. Esd 1. 3. Esd 1. :: Common people doe easily change their iudgement sometimes to the better as here to saue the prophets life sometimes to worse as when they had receiued our Sauiour with ioy on palmesunday within few dayes after they cried Crucifie him Mich. 3. :: Bandes and chaynes are apt signes of captiuitie because they are the very instruments wherwith captiues are bond :: Hangmen or executioners are Gods instruments his seruantes in punishing the wicked Ch. 23. 29. Ch. 14. :: It is so false that the treasures caried away shal quickly be restored that in dede more shal be caried away before the former be recouered 4 Reg. 25. 4 Reg. 24. 4. Reg. 25. :: Sedecias reigning eleuen yeares the fourth yeare of his reigne may vvel be called in the beginning of his reigne :: The prophet hearing a good thing falsly auouched wisheth it might be so but left others be deceiued warneth the people not to beleeue it because it is false and shal not happen as the false prophet affirmeth The 4. part Consolations and threates as the people shal deserue with the destruction of Ierusalem cap tiuitie of the king people and their release after 70. yeares :: Against the flatery of false prophetes affirming that the captiues shal shortly be reduced Ieremie sincerely writeth vnto them that they must remaine in Babylon a long time Ch. 14. Ch. 25. 2. Par. 36. I. Esd 1. Dan. 9. 3. Isd I. :: The seduced people thought the false prophets had bene true prophetes of God Ch. 24. :: Their miserie shal be so great that it shal be as a prouerbe of them that wish euil to others to say The malediction of the Ievves fal vpon you as is more clerly explicated v. 22. :: It is probable by this Ch. 31. Ezec. 33. other places that vvith the evvo tribes of the kingdom of Iuda manie of the tenne tribes returned also from captiuitie whose chiefe citie was Samaria Iod. 1. Amos. 5. Sopho. 1. :: Only the true Church is perpetually consetued without interruption al other nations kingdomes coÌ„gregations do change and are consumed :: After seuentie yeares captiuitie the temple shal be reedified but more fully more perfectly this prophecie is fulfilled in Christ and his Apostles when the citie was built in a hiegh place the citie which can not be hidde sette in a mountaine :: Christ of the issue of Iacob :: VVho according to his diuinitie is the Sonne of God as he sayth of himselfe Ioan. 14. I am in the Father and the Father in me :: Together with the two tribes manie also of the tenne tribes were reduced from captiuitie And when Christ came into this world they were more readie to receiue him then the other two tribes Mat. 13 Mar. 6 Luc. 4. Ioan. 4. Isa 2. â—â—ich 4. Zach. â— :: God wil also â—â—evv his mercie to the tene tribes signified by Ephraim as a father loueth his first begotten :: By Rachel the mother of Ioseph Beniamin are signified al the vvemen of both kingdomes Israel Iuda mourning the miseries of the captiuitie And particularly of the mothers lamenting the slaughter of their children nere Bethlehem Mat. 2. Mat. 2 :: Gods grace is the principal cause of iustification :: Mans cooperation by freewil is the secoÌ„darie cause :: Christ in his mothers wombe in stature an infant
caried captiue into Assiria the two tribes into Babylon both vvhich are northward not into the east nor vveast And therfore this prophecie is of al nations Iewes Gentils to be called to Christ fromal partes Ephes 4. v. 25. :: Not only the fast of the fift and seuenth monethes vvherof the question vvas proposed ch 7. v. 3. but also of the fourth tenth were to be leaft of in the times of ioy and festinitie a Preaching of true doctrine is at first vngratful to some hearers and stil to the incredulous but this burden becometh light to the faithful * acitie of Syria Isa 62. Mat 21. v. 5. Ioan. 1. v. 15. b Christ came often into IerusaleÌ„ but this last coming excelled al the rest vvhen he came to dye for redemption of mankinde c S. Ierom S. Cyril other fathers vnderstand this lake to be Limbus patrum from whence Christ deliuered the Sainctes of the old testaments d Christ is the grane of vvheat vvhich dying bringeth much fruite Ioan. 12. And of this vvheat that bread is made that came from heauen Ioan. 6. â— Ierom in hunc locum a Latevvard time is vvhen fruite vvaxeth ripe and so is here taken for the time of grace vvhich S. Paul calleth the acceptable time therfore this prophet exhorteth to aske this grace and al spiritual benefites of God b Not only the tvvo tribes c but also the tenne shal be conuerted at last to Christ d Christians are svvetely dravvne by internal inspiration vvithout clamorus and violent persvvasion of vvordes S. Cyril Isa 11. e VVhen the faithful are multiplied confirmed in religion their enimies can not hurt them a Ierusalem is called Libanus Isa 10. v. 34. in other places for the great beautie therof likewise the temple because it vvas built of the trees of Libanus as S. Ierom here Ezech. 17. expoundeth And so by this metaphore the destruction of the citie and temple by Titus is here prophecied The ceders also signifie the principal men of the Iewes b God the cretor and gouernor of al men calleth his general gouernmeÌ„t beautie because it is most semelie that al be vnder his rod. And his peculiar gouernment of the Ievves he calleth a Cord because it is limited to one people Iere. 15. v. 2. d Christ bought and sold for 30. pence Mat. 2â— e The Ievves are reiected * vnapâ— instruments f Antichrist a destroyer g shal be destroyed a VVhen the Church of Christ beganne in Ierusalem proceeding to al Iurie and Samaria and to other nations the other Ievves most earnestly persecuted Christians Act. 4. 5. c. b Iuda besieged Ierusalem when Ievves remayning in Iudaisme persecuted other Ievves beleuing in Christ for then brother deliuered brother to death the father the sonne c. Mat. 10. v 21. Ioan. 19. v. 3. c A towne nere to Iezrahel in the countrie of Mageddon vvhere Iosas vvas slaine 2. Baral 35. and great lamentation vvas made for him vvhich vvas a figure of the miserable calamitie of the obstinate in the day of iudgement S. Ieroâ— 2. Par. 35. a In the time of the new testament Christ is made an open fountaine of grace by his Incarnation Ioa. 4. v. 13. S. Greg hâ— 20. in Ezec li. 6. epist 186. Ezec. 3â— b False doctrine as idolatrie and heresie are punishable by death in the law of Christ c By svvord is vnderstood al sortes of persecution that fel vpon our Sauiour Mat. 26. Mar. 14. d The Apostles fleiÌ„g God recalled them and streingthned them with fortitude e Neither Ievves nor Gentiles remayning in their proper professions can be saued but Christian Catholikes liuing iustly which are Gods proper people distinct from the rest by his grace a In the armie of the Romaines were souldiars of manie nations at the last destructioÌ„ of Ierusalem Eâ—â— 14. b Amos. ch 1. maketh also mention of this earthquake and Iosephus li. 9. c. 11 Antiq. though it be not in the bookes of the Kinges nor Paralipomenon Amos. â— v. 1. c Christian doctrine of the Catholique Church vniuersal in al d places and e al times f It partly appeared already as S. Ierom noteth in the persecuting Emperors since in other examples but specially these calamities vvil fal vpon the vvicked nere the day of Iudgement as Luc. 21 v. 26. g In the meane time such as before persecuted the Church shal be conuerted vvith great deuotion vvil celebrate the festiuities and exercise religious rites to Gods honour and shal merite great revvardes h And the obstinate incredulous shal remaine barren vvithout grace and voide of eternal glorie In ca. 2. v. 7. â— 3. v. 7. Much is conteyned in this briefe Prophecie a Gods peculiar loue was first shewed to the Israelits in preferriÌ„g their progenitor Iacob and them his issue befor Esau his of spring though in them there vvas no difference at al the one neither deseruing more nor lesse then the other but of his mere mercie electing the one and iustly reiecting the other vvherof see the Annot. Rom. 9. Rom. 9. v. 1â— b Againe lastly the same special vndeserued loue vvas shevved in that the Idumeans subdued by the Chaldees remained in captiuitie but the Israelites were novv reduced into their countrie c Those that offer baâ—â— and contemptible thinges to God shew that they esteme litle of God and so by their â—ct dispise and contemne him d If you dare not offer your worse thinges to your temporal prince hovv dare you offer them to God Psal 11â— e Tvvo defectes vvere in their sacrifices they offered that vvhich they gotte by robberie or extorsion f and not the best but vvorse part therof Reiection of the Ievves and vocation of the Gentils Al old sacrifices abolished and the sacrifice of Christs bodie bloud prophecied Gal. 4 v. 9. Proued by the fathers And reasons deduced from the scriptures Deut. 16. a Priestes coueting scraping riches do greatly dishonour God diminish the estimation of holie Sacraments other rites as though they were â—em â—â—ral to be â—ought sold for money so do scandalize the weake Leui. 2â— Deut. 28. b Such are happie if God by suffering them to be spoyled recal them to repentance For otherwise they wil be depriued of eternal revvard as being payed their vvages already in this vvorld These our Sauiour calleth Hyrelinges not true pastors Ioa. 10. c The proper office of priests besides the administration of Sacraments is also to teach the people true doctrine d as being the Angel that is to say the messenger from God e VVhich holie functions priests not performing are made contemptible in this world and miserable in eternal torments Ip. â—ud v. 11. Mat. 2â— v. 9. Eph. 4. v. 5. Amos 5. v. 22. Ephes 4. v. 39. a S. Iohn Baptist is called an Angel or messenger because he vvas to be sent vvith special commission from â—od and for his puritie in Angelical life
v. 3. :: This legate vvas sent almost two yeares before to Rome ch 14. v. 24. and now brought letters not only to the Ievves but also to sundrie kinges and peoples in their behalf :: Simon subdued these tvvo tovvnes because they anoyed the Ievves but because they othervvise perteyned not to Iurie he payed for them an hundred talentes :: By the riuer of Cedron ouer which Dauid passed 2. Reg â—â— v. 23. and our Sauiour Ioa. 18. a citie vvas novv built or rather repared being decayed before :: After Simons death his eldest sonne Iohn surnamed Hyrcanus succeeded him in gouernment spiritual and temporal v. 24. :: He beginning to gouerne in the yeare 170. ch 13. v. 41. 42. had difficulties the first last yeares in the rest they had peace To be inebriated signifieth no more but to be repâ—enished vvith drinke competently or abundantly vvithout excesse As Psal 64. v. 10 the earth inebriated and v. 11. riuers inebriated That is abundantly replenished vvithout excesse S. August q. 144. in Gen. :: Out of the booke here mentioned some thinke the fourth booke of Machabees vvas translated See Sixâ—us Seâ—en li. 1. Biblioth pag. â—â— * li. 2. â— â— v. â— This Appendix coÌ„cerning tvvo epistles of the Ievves vvas added to the historie of the first booke by him that vvritte this second e :: As they had vvritten before in their afflictions so novv they exhorte their bretheren to be thankful to God and amongst other meanes to shevv their gratful minde by celebrating the feast of dedication of the nevv altar li 2. â— 4. v. 7. :: It semeth that either this Iudas vvas the first sonne of Iohn Hyrâ—amus othervvise called Aristobolus or rather Iudas Essenus of vvhom ch 2. v. 14. and of vvhom Iosephus vvriteth li. 13. â— 19. :: Chaldea being nere to Persis is sometimes comprehended vnder the same name so Mamertinus in Panagerâ—ca ad Iulia reciteth Tigris and Euphrates amongst the riuers of Persi S. Chrysostom ho. 6. in Math. saith the Ievves vvere deliuered from captiuitie of Perâ—â—s meaning Babylon :: In this fire vvere foure miracles First it vvas not changed into ayre but into vvater v. 20. :: Secondly this vvater being cast on the hostes of sacrifice vvas kindled as fire v. 22. :: Thirdly it burned also being cast vpon stones v. 32. :: Fourth it vvas extinguished by the light that came from the altar v. 32. :: Nephthar signifieth deliuerie vvhich is the effect of purification for the temple other holie thinges being purified were deliuered from prophane vse :: S. Ambrose li 3. c. 14. Offic. vvriteth at large of this miracle Epis Iere. Baruc. 6. :: Neither the tabernacle nor the arke vvere caried avvay by Nabuchodonosor but vvere preserued by some meanes and most like besides the auctoritie of this scripture by Ieremie the propher vvho had spocial fauour of the Babylonians vvhen Ierusalem vvas taken Iere. 39. v. 11. Exâ— 40. 3. Râ—g 8. â—euit 9. 7. 24. :: This semeth to be the same Iudas Essenus vvho vvith others vvritte this epistle ch â— v. 10. * li. 2. c. 15. v. 38. :: After the auctor had written this Appendix to the former booke he resolued also to adde an abridgement of the vvhole historie vvherunto he maketh this Preface signifying the matter vvherof he vvil vvrite v. 20. in vvhat maner v. 24. and why v 25. auouching his diligence v. 26. vvith breuitie v. 29. A :: God assisting the vvtiâ—ers of diuine histories doth not alvvayes deliuer them from labour in seeking to knovv the same of sueh as knew particular thinges So S Luke vvritte the Gospel hauing diligently attained to al thinges Luc. 1. v. 3. * exact declaration * li. 1. c. 1. v. 1. The first part The persecution of the Church by Antiochus :: Three thinges make a coÌ„monwealth to be in good state C 1 Good agreement of principal men amongst themselues with the commonaltie 2 Exact obseruation of good lavves 3 And eminent vertue of the supreme gouernour vvith exercise of pietie and hate of sinnes Other three thinges do truble the state Obstinacie in offenders not content to be corrected 2 Inueterate malice seking reuenge against iust Superiors 3. and auarice of princes to robbe the holie or common treasure :: These virgins remained in places nere to the temple brought vp in exercises of pietie fasting and praying til they were despoused 1. Reg. 2. v. 22. S. Amb. li. 1. de virgine S. Greg. Nissen Orat. de Christ Natiuit S. Damas li. 4. c. 13. :: 4. Reg. 2. v. 11. A firie chariotte and firie horses caried Elias from Elizeus 4. Reg. 6. v. 17. And the mountaine appeared ful of horses and of firie chariots round about Elizeus no lesse strange then this vision See S. Ambrose li. 2. c 29. offic discoursing vpon this historie :: It is the common practise of al traytors to calumniate and defame good gouerners And the best remedie a gainst such seducers is by auctoritie of Superior povvre not by the people vvho are commonly more prone to fauour faction then iustice * li. 1. c. 1. v. 11. E :: VVhere true Religion is abolished most men neglect al shew of religion and rather applie themselues to vanities or woise sinnes * li. 1. c. 1. v. 17. G :: This king falsly pretended to restore his kinsman his sisters sonne to the kingdom being depriued by his younger brother Liuius li. 44 but the true cause of his sending Apolonius into Aegypt was to subdue that kingdom to himself 1. Mach. 1. v. 17. :: Menelaus brother of Simon v. 23 of the tribe of Beniamin ch 3. v. 4. vvas not by the law capable of the priesthood which only perteined to the progenie of Aaron of the tribe of Leui So in this trublesome time the right succession of high priestes was intermitted and restored in Mathathias li. 1. c. 2. :: True and solide vertue moued the common people to compassion the King himself to teares the Tyrians to honour the bodies of the innocent with costlie burial v. 49. :: Strange thinges aboue the ordinarie course of nature doe euer signifie Gods vvrath for mens transgression and are admonitions to turne from sinne vvith spede that vve may escape the heauie hand of Gods iustice So the Emperour Charles the Great interpreted the apparition of a great Comete as vvitnesseth Fasciculus temporum Lacedemonians othervvise called Spartians descended from the stocke of Abraham li. 1. c. 12. v. 2. * li. 1. c. 1. v. 21. I ch 3. v. 23. 27. :: Al rites of religion vvith temples and other holie thinges are ordayned to the Seruice of God and for mens spiritual good and therfore vvhen men cease to serue God as holie thinges are destroyed or taken avvay :: Iudas vvas the tenth lawful highpriest from the Monarchie of the Grecians :: Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Ierusalem An other was
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 †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 †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 †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 †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 †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 †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 †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. †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 †and Iuda fel before Israel and fled into their tabernacles †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 †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 †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 †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 †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 †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 wâ—ixing 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 †He built Ailath and restored it to the dominion of Iuda after that the king slept with his fathers †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 †And he did that which was right in the eies of our Lord according to al thinges which Amasias his father had done †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 †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 †And God did helpe him against the Philisthijms and against the Arabians that dwelt in Garbaal and against the Ammonites †And the Ammonites gaue giftes to Ozias and his name was renowmed vnto the entrance of Aegypt for his often victories †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 †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 †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 †And al the number of the princes by families of valiant men was two thousand six hundred †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 †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 †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 †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 †And incontinent Azarias the Priest going in after him with him the Priestes of our Lord eightie most valiant men †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 †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 †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. †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 †But the rest of the wordes of Ozias the first and the last wrote Isaias the sonne of Amos the prophet †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 â—o reigne and he reigned sixtene yeares in Ierusalem the name of his mother was Ierusa the daugter of Sadoc †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 †He built the high gate of the house of our Lord and in the wal of Ophel he built manie thinges †Cities also he built in the mountaynes of Iuda and castelles and towres in the forrestes †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 †And Ioathan was strengthened because he had directed his waies before our Lord his God †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 †He was fiue and twentie yeares old when he began to reigne and he reigned sixtene yeares in Ierusalem †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 â—â—â—yne 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 plâ—â—nes 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 †but walked in the wayes of the kinges of Israel moreouer also he did cast statues to Baalim †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 †He sacrified also burnt incense in the excelses on hilles and vnder euerie tree ful of grene leaues †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 †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 †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 †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 †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 †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 †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 †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 †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 †And the men of warre dismist the pray al the thinges that they had taken before the princes and al the multitude †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 †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 †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 †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. †And he brought agaynst him Theglathphalnasar the king of the Assyrians who also afflicted him and spoyled him no man resisting †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 †Moreouer also in the time of his distresse he increased contempte agaynst our Lord king Achaz himself by himself †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 †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 †In al the cities also of Iuda he built altars to burne frankincense and
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 diffiâ—uliies 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