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
Caluin and his complices gether poyson of these holie wordes denying that sinnes are truly taken away but only couered and stil remayne say they in the iustest VVhich sense would make this Scripture contrarie to other places Isaie 6. thyn iniquitie shal be taken away and thy sinne shal be cleansed Ioan. 1. The lambe of God which taketh away the sinne of the world Act. 3. Be penitent and conuert that your sinnes may be put out 1. Cor. 6 you are washed you are sanctified you are iustified the like which shew the true real taking away of sinnes true sanctification and iustification As S. Ierom or some other ancient authentical autor explicateth this place saying Sinnes are so couered by baptisme penance that they are not to be reueled in the day of iudgement not imputed in him that diligently purgeth him selfe in this world or by martyrdom S. Augustin teacheth the same saying Sinnes are couered are wholly couered are abolished Neither must you vnderstand saith he that sinnes are couered as though stil they were and liued VVhy then did the prophet say sinnes are couered they are not to be punished More clerly li. 1. c 13. cont duas Epist Pelag. The Pelagians calumniating Catholiques as if they taught that sinnes are not taken away but shauen as heares are cut with a rasor the rootes remaining in he flesh vvhich he answereth none affirmeth but an infidel Likewise S. Gregorie teacheth that a sinner couereth his sinnes wel when with contrarie vertues he ouerwhelmeth former vices and with good deedes blotteth out former euil deedes He couereth them euil when either for shame or feare or obstinacie or desperation he concealeth his sinnes omitting to confesse them God couereth sinnes as a phisition couereth woundes by applying medicinal plaster which in deede cureth them Thus ancient lerned holie Fathers expound this text Further explicating that albeit thinges couered and only therby hidde from men do remaine as they were before they were hid yet whatsoeuer is hid to God is in dede vtterly taken away for nothing that is can be hid from God And the contrarie doctrin of Protestants is iniurious either to Gods powre if they say he can not quite take away sinnes or to his mercie if he wil not or to his iustice if he neuer punish sinnes euer remayning and to his truth if he repute otherwise then in deede the thing is It is also iniurious to Christ to say his bloud and death is not effectual to take away sinnes iniurious to innumerable places of holie Scripture which affirme plainly that sinnes by Gods grace are vtterly taken away Finally it is iniurious to Sainctes in heauen arguing them as stil infected with sinnes if in dede sinnes yet remaine in them which is most absurde and blasphemie to speake And yet foloweth by necessarie consequence For if the iustest liued died in sinne they should remaine eternally in sinne 2. Neither is there guile in his spirite In remission of sinnes the penitent necessarily must so cooperate that he haue no guile in his spirite or hart for if he haue then he faileth of the forsaide blessednes and his iniquities are not forgeuen nor his sinnes couered to God but to be imputed and punished Yet the repentance of a sinner be it neuer so sincere hartie and without guile doth not merite remission of sinne but only disposeth therto But after remission it is satisfactorie for the paine due for sinnes and meritorious of glorie According as S. Augustin here teacheth saying Good or meritorious workes goe not before faith and remission but folow the same PSALME XXXII The prophet exhorteth to praise God 4. describing his powre prouidence mercie and wisdom 16. no saluation but by him 20. and therfore prayeth for his helpe The Psalme of Dauid REIOYCE ye iust in our Lord praysing becometh the righteous †Confesse ye to our Lord on the harpe on a psalter of ten strings sing to him †Sing ye to him a new song sing wel to him in iubilation †Because the word of our Lord is right and al his workes are in faith †He loueth mercie and iudgement the earth is ful of the mercie of our Lord. †By the word of our Lord the heauens are established and by the spirit of his mouth al the power of them †Gathering together the waters of the sea as it were in a bottel putting the depthes in treasures †Let al the earth feare our Lord and let al the inhabitantes of the world be moued at him †Because he said and they were made he commanded and they were created †Our Lord l dissipateth the counsels of nations and he reproueth the cogitations of people and he reproueth the counsels of princes †But the counsel of our Lord abydeth for euer the cogitations of his hart in generation and generation †Blessed is the nation whose God is our Lord the people whom he hath chosen for his inheritance †Our Lord hath looked from heauen he hath sene al the children of men †From his prepared habitation he hath looked vpon al that inhabite the earth †Who made their hartes seuerally who vnderstandeth al their workes †The king is not saued by much powre and the gyant shal not be saued in the multitude of his strength †The horse fayleth to safetie and in the abundance of his force he shal not be saued †Behold the eies of our Lord be vpon them that feare him and on them that hope vpon his mercie †That he may deliuer their soules from death and nourish them in famine †Our soule expecteth our Lord because he is our helper and protector Because in him our hart shal reioyce and we haue trusted in his holie name Let thy mercie ô Lord be made vpon vs as we haue hoped in thee PSALME XXXIII King Dauid by his owne example being deliuered from danger exhorteth al men to render thankes for Gods benefites 12. shewing wherin iustice consisteth 16. and Gods special prouidence towards the iust To Dauid when “ he changed his countenance before Abimelech and he dismist him and he went away 1. Reg. 21. I WIL blesâ—e our Lord at al time his prayse alwayes in my mouth †In our Lord my soule shal be praised let the milde heare and reioyce †Magnifie ye our Lord with me and let vs exalt his name for euer †I haue sought out our Lord and he hath heard me and from al my tribulations he hath deliuered me †Come ye to him and be illuminated and your faces shal not be confounded †This poore man hath cried and our Lord hath heard him and from al his tribulations he hath saued him †The Angel of our Lord shal put in him selfe about them that feare him and shal deliuer them †Tast
Say ye to God How terrible are thy workes ô Lord in the multitude of thy strength thine enimies shal lie to thee †Let al the earth adore thee and sing to thee let it sing a psalme to thy name †Come ye and see the workes of God terrible in counsels ouer the chidren of men †Who turneth the sea into drie land in the riuer they shal passe on foote there we shal reioyce in him †Who ruleth in his strength for euer his eyes looke vpon the gentiles they that exasperate him let them not be exalted in themselues †Ye Gentiles blesse our God and make the voice of his prayse hearde †Who hath put my soule in life and hath not geuen my feete to be moued †Because thou hast proued vs ô God by fire thou hast tried vs as siluer is tried †Thou hast brought vs into a snare thou hast laide tribulations on our backe thou hast set men vpon our heades †We haue passed through fire and water and thou hast brought vs out into refreshing †I wil goe into thy house with holocaustes I wil render thee my vowes †which my lippes haue distinguished And my mouth hath spoken in my tribulation †Holocaustes with marrow wil I offer to thee with incense of rammes I wil offer to thee oxen with bucke goates †Come ye heare and I wil tel al ye that feare God what great things he hath done for my soule †To him haue I cried with my mouth and haue exulted vnder my tongue †If I haue beheld iniquitie in my hart our Lord wil not heare †Therfore hath God heard and hath attended to the voice of my petition †Blessed be God who hath not remoued my prayer and his mercie from me PSALME LXVI The prophet prayeth for and withal foreshoweth the propagation of the Church of Christ Vnto the end in hymes a Psalme of Canticle to Dauid GOd haue mercie vpon vs and blesse vs illuminate his countenance vpon vs and haue mercie on vs. †That we may know thy way vpon earth in al nations thy saluation †Let peoples ô God confesse to thee let al peoples confesse to thee †Let nations be glad reioice because thou iudgest peoples in equitie and the nations in earth thou doest direct †Let peoples ô God confesse to thee let al peoples confesse to thee †the earth hath yelded her fruite God our God blesse vs †God blesse vs and let al the endes of the earth feare him PSALME LXVII Notwithstanding great persecutions the Church prospereth 10. Especially in the new testament by Apostolical function 18. ministerie of Angels Christs Ascension coming of the Holie Ghost 31. confirming the faithful repressing the insolent and conuerting manie 35. For al which the prophet inuiteth al men to praise God Vnto the end a Psalme of Canticle to Dauid himself LEt God arise and let his enimies be dispersed and let them that hate him flee from his face †As smoke vanisheth let them vanish away as waxe melteth at the presence of fire so let sinners perish at the presence of God †And let the iust make merrie and reioyce in the sight of God and let them be delighted in mirth †Sing to God say a Psalme to his name make way to him who mounteth vpon the west Lord is his name Reioyce ye in his syght they shal be trubled at the presence of him †the father of orphanes and iudge of widowes God in his holie place †God that maketh men to inhabite of one manner in a house That bringeth forth them that be bound in strengh likewise them that exasperate that dwel in sepulchers †O God when thou wentest forth in the sight of thy people when thou didst passe through the desert †The earth was moued and the heauens also distilled at the presence of the God of Sina at the face of the God of Israel †Voluntarie rayne shalt thou seperat ô God to thine inheritance and it was weakned but thou hast persited it †Thy liuing creatures shal dwel in it thou hast prepared in thy swetnes for the poore ô God †Our Lord shal geue the word to them that euanglize with great powre †The king of hoastes the beloued of the beloued and to the beautie of the house to diuide the spoyles †If ye sleepe among the middest of the lottes the winges of a doue layde ouer with siluer and the hinder parts of her backe in the palenes of gold †Whiles the heauenlie discerneth kings ouer her with snow they shal be made white in Selmon †“ The mountane of God a fat mountane A mountane crudded as cheese a fatte mountane †“ why suppose you crudded mountanes A mountane in which it hath wel pleased God to dwel therin for in dede our Lord wil dwel euen to the end †The chariote of God is ten thousand folde thousands of them that reioyce our Lord in them in Sina in the holie place †Thou art ascended on hygh thou hast taken captiuitie thou hast receiued gifts in men for euen those that do not beleue our Lord God to inhabite †Blessed be our Lord day by day the God of our saluations wil make vs a prosperous iourney †Our God is the God of sauing and the issues of death are of our Lord our Lord. †But yet God stil breake the heads of his enimies the hearie croune of them that walke in their sinnes Our Lord Said Out of Basan I wil conuert I wil conuert into the depth of the sea †That thy foote may be dipped in bloude the tongue of thy dogges made redde with * the same bloud of the enimies †They haue seene thy entringes in ô God the entrings of my God of my King Who is in the holie place †Princes came before ioyned with them that sang in the middes of young wemen plaing on tymbrels †In churches blesse ye God our Lord of the fountains of Israel †There Beniamin a youngman in excesse of minde The Princes of Iuda their leaders the Princes of Zabulon the Princes of Nephthali †Command thy strength ô God confirme this ô God which thou hast wrought in vs. †From thy temple in Ierusalem kinges shal offer giftes to thee †Rebuke the wilde beasts of the reede the congregation of bulles in the kine of thy peoples that they may exclude them which are tried with siluer Dissipate the nations that wil warres †Legates shal come out of Aegypt Aethiopia shal prevent his handes
the world haue obtained riches †And I saide Then haue I iustified my hart without cause and haue washed my handes amongst innocentes †And haue bene scourged al the day and my chastising in the morninges †If I saide I wil speake this behold I reproued the nation of thy children †I thought to know this thing it is labour before me †Vntil I may enter into the sanctuarie of God and may vnderstand concerning their latter endes †But yet for guiles thou hast put it to them thou hast cast them downe whiles they were eleuated †How are they brought into desolation they haue failed sodanely they haue perished for their iniquitie †As the dreame of them that rise ô Lord in thy citie thou shalt bring their image to nothing †Because my hart is inflamed and my reynes are changed And I am brought to nothing and knew not †As a beast am I become with thee and I alwaies with thee †Thou hast helde my right hand and in thy wil thou hast conducted me and with glorie thou hast receiued me †For what is to me in heauen and besides thee what would I vpon the earth †My flesh hath fainted and my hart God of my hart and God my portion for euer For behold they that make them selues faire from thee shal perish thou hast destroyed al that fornicate from thee †But it is good for me to cleaue to God to put my hope in our Lord God That I may shew forth al thy prayses in the gates of the daughter of Sion PSALME LXXIII Faithful people pressed with persecution lamentably complayning besecheth God to respect his owne inheritance cruelly afflicted â—â— and leift long without helpe 12. wheras heretofore he releeued his people in like distresses 18. And therfore confidently hopeth he wil renenge the blasphemers of his name Vnderstanding to Asaph VVHY hast thou ô God repelled for euer is thy furie wrath vpon the sheepe of thy pasture Be mindful of thy congregation which thou hast possessed from the beginning Thou hast redemed the rod of thine inheritanâ—â—e mount Sion in which thou hast dwelt †Lift vp thy handes vpon their prides for euer how great thinges hath the enimie done malignantly in the holy place †And they that hate thee haue gloried in the middes of thy solemnitie They haue sette their signes for signes †and haue not knowne as in the issue on high As in a wood of trees they haue with axes †cut out the gates therof together in hatchet and chippeaxe they haue cast it downe †They haue burnt thy sanctuarie with fire they haue polluted the tabernacle of thy name in the earth †Their kinred together haue saide in their hart Let vs make al the festiual daies of God to cease from the earth †Our signes we haue not seene there is now no prophet and he wil know vs no more †How long ô God shal the enimie vpbraide the aduersarie prouoke thy name for euer †Why doest thou turne away thy hand and thy right hand out of the middes of thy bosome for euer †But God our king before the worldes he hath wrought saluation in the middes of the earth †Thou in thy strength hast confirmed the sea thou hast crushed the head of Dragons in the waters †Thou hast broken the heads of the dragon thou hast giuen him for meate to the peoples of the Aethiopians †Thou hast broken vp fountanes and torrentes thou hast dried the riuers of Ethan †The day is thine and the night is thine thou hast made the morning and the sunne †Thou hast made al the coasts of the earth the summer and the spring thou hast formed them †Be mindeful of this the enimie hath vpbraided our Lord and a foolish people hath prouoked thy name †Deliuer not to beasts the soules that confesse to thee and the soules of thy poore forget not for euer †Haue respect vnto thy testament because they that are obscure of the earth are filled with houses of iniquities †Let not the humble be turned away being confounded the poore and needy shal praise thy name †Arise God iudge thy cause be mindful of those thy reproches that are from the foolish man al the day †Forget not the voices of thine enimies the pride of them that hate thee hath ascended alwaies PSALME LXXIIII Christ with his Assessors wil iudge the whole world at the last day in the meane time exhorteth sinners to amend their life 7. for none shal escape iust iudgement 1â— The wicked shal be punished and the good rewarded Vnto the end Corrupt not a Psalme of Canticle to Asaph VVE wil confesse to thee ô God we wil confesse and wil inuocate thy name We wil tel thy meruelouse workes †when I shal take a time I wil iudge iustices †The earth is melted and al that dwel in it I haue confirmed the pillers thereof †I said to the wicked doe not wickedly and to them that offend Exalt not the horne †Exalt not your horne on high speake not iniquitie aganst God †For neither from the East nor from the West nor from the desert mountanes †because God is Iudge This man he humbleth and him he exalteth †because there is a cuppe in the hand of our Lord of mere wine ful of mixture And he hath powred it out of this into that but yet the dregges therof are not emptied al the sinners of the earth shal drinke †But I wil shewforth for euer I wil sing to the God of Iacob †And I wil breake al the hornes of sinners and the hornes of the iust shal be exalted PSALME LXXV The royal prophet singeth Gods praises for his particular prouidence towards the Iewes 10. further to be extended to al the meeke of the whole earth Vnto the end in prayses a Psalme to Asaph a Canticle to the Assirians God is knowne in Iewrie in Israel his name is great †And his place is made in peace and his habitation in Sion †There he brake the powres of bowes the shilde the sword and the battle †Thou doest illuminate meruelousely from the eternal mountaynes †al the foolish of hart were trubled †They slept their sleepe and al the men of riches found nothing in their handes †At thy reprehension ô God of Iacob they haue al slumbered that mounted on horses †Thou art terrible and who shal resist thee from that time thy wrath †From heauen thou hast made thy iudgement hearde the earth trembled and was quiet When God arose vnto iudgement
the time of death 9 He vvil not be angrie alvvayes Origen misunderstood this place and some other like holding an erronius opinion that al euen the most wicked sinners both men and dâ—uels shal at last be saued and not eternally damned which is a condemned heresie contrarie to euident places of holie Scriptures Psal 9 v 6. The impious hath perished their name thou hast destroyed for euer for euer euer Mat. 2â— The wicked shal goe into fire euerlasting into euerlasting punishment Apoc. 20. The beast and the false prophet and the same reason is for al the vvicked shal be tormented day and night for euer and euer Neither are theâ—e vvordes God vvil not be angrie alvvayes spoken vniuersally touching al sinners vvhosoeuer but are limited v 13 17 to those that seare him and kepe his testament vvheras al those that dye in mortal sinne are stil oâ—â—â—â—naâ—e in malice and can neuer rightly repent nor rightly feare God nor kepe his commandments PSALME CIII The Psalmist inuiteth himself and others to praise God for his meruelous workes in the heauens 5. the earth and water 9. limiting their bondes producing al thinges necessarie for al liuing creatures in conuenient seasons 27. With continual prouidence of al. †To Dauid him self MY soule blesse thou our Lord ô Lord my God thou art magnified excedingly †Thou hast put on confession and beautie being clothed with light as with a garment Stretching out the heauen as a skinne †which couerest the higher partes therof with waters Which makest the cloude for thee to ascend on which walkest vpon the winges of windes †Which makest spirites thine Angels and thy ministers a burning fyre †Which hast founded the earth vpon the stabilitie therof it shal not be inclined for euer and euer †The depth as a garment is his clothing vpon the mountaines shal waters stand †At thy reprehention they shal flee at the voice of thy thunder they shal feare †The mountaines ascend and the plaine fildes descend into the place which thou hast founded for them †Thou hast set a bound which they shal not passe ouer neither shal they returne to couer the earth †Which sendestforth fontaines in the valles betwen the middest of mountaines shal waters passe †Al the beastes of the filde shal drinke the wilde asses shal expect in their thirst †Ouer them shal the foules of the ayre inhabite out of the middes of rockes they shal geueforth voices †Watering the mountaines from his higher places of the fruite of thy worke shal the earth be filled †Bringing forth grasse for beastes and herbe for the seruice of men That thou mayst bring forth bread out of the earth †and wine may make the hart of man ioyful That he may make the face chereful with oile and bread may confirme the hart of man †The trees of the silde shal be filled and the ceders of Libanus which he hath planted †there sparowes shal make their nest The house of the hearne is the leader of them †the high mountaines for hartes the rocke a refuge for the Irchins †He made the moone for seasons the sunne knoweth his going downe †Thou didst appoint darkenes and night was made in it shal al the beastes of the wood passe †The whelpes of lions roaring to rauen and to seeke of God meate for themselues †The sunne is risen and they are gathered together and in their couches they shal be placed †Man shal goe forth to his worke and to his working vntil euening †How magnified are thy workes ô Lord thou hast made al thinges in wisedom the earth is filled with thy possession †This great sea and very large there are creeping beastes wherof there is no number Litle beastes with great †there shippes shal passe This dragon whom thou madest to delude †al expect of thee that thou geue them meate in season †Thou geuing vnto them they shal gather it thou opening thy hand al shal be filled with bountie †But thou turning away the face they shal be trubled thou shalt take away their spirite and they shal faile and shal returne into their dust †Thou shalt sendforth thy spirit and they shal be created and thou shalt renewe the face of the earth †Be the glorie of our Lord for euer our Lord wil reioice in his workes †Who looketh vpon the earth maketh it to tremble who toucheth the mountaines and they smoke †I wil chaunte to our Lord in my life I wil sing to my God as long as I am †Let my speach be acceptable to him but I wil take delight in our Lord. †Let sinners faile from the earth and the vniust so that they be not my soule blesse thou our Lord. PSALME CIIII. The Israelites are exhorted to sing praises to God 5. for his meruelous benefites towards Abraham Isaac and Iacob 11. whose particular familie being then smal went from Chanaan into Aegypt 17. Whither Ioseph by Gods prouidence was caried before there increased in number was persecuted 26. deliuered by Moyses and Aaron working manie great miracles 36. protected and fedde in the desert 44. and finally possessed Chanaan Alleluia CONFESSE ye to our Lord and inuocate his name shewforth his workes among the Gentiles †Chaunt to him and sing to him tel ye al his meruelous workes †Prayse ye him in his holie name let the hart of them reioice that seeke our Lord. †Seeke ye our Lord and be confirmed seeke his face alwayes †Remember ye his meruelous workes which he hath done his wonders and the iudgments of his mouth †The seede of Abraham his seruantes the children of Iacob his elect †He is the Lord our God in al the earth are his iudgementes †He hath bene mindeful for euer of his testament of the word which he commanded vnto a thousand generations †Which he disposed to Abraham and of his oath to Isaac †And he appointed it to Iacob for a precept and to Israel for an eternal testament †Saying To thee wil I geue the land of Chanaan the corde of your inheritance †When they were of smal number very few and seiourners therof †And they passed from nation into nation from kingdom to an other people †He leift not a man to hurt them and he rebuked kings for their sake †Touch not my annointed and toward my prophetes be not malignant †And he called a famine vpon the land and he desstroyed al the strength of bread †He sent a man before them Ioseph was sold to be a seruant †They humbled his feete in fetters yron passed through his soule †vntil his word came The word of our Lord inflamed him †the king sent and
al your preuarications wherin you haue preuaricated and make to yourselues a new hart and a new spirit and why wil you dye ô house of Israel †Because I wil not the death of him that dieth saith our Lord God returne ye and liue ANNOTATIONS CHAP. XVIII â—â— Is the death of a sinner my vvil In manie places of holie Scripture it is clâ—â—â— that Gods vvil is most assuredly fulfilled in al thinges vvhatsoeuer he vvould and none can resist his vvil c. Neuertheles here and in other places it is also expresly affirmed that God would haue al sinners to repent and none to dye in their sinnes vvhich semeth to repugne vvith the former doctrin For solution of vvhich difficultie S. Damascen li. 2. c. 29 de Orthodoxa side and other Doctors distinguish Gods vvil vvhich is either called Antecedent and conditional and so God vvould haue al men to be saued as appeareth by creating al to that end by his frequen admonitions preceptes threates temporal punishments and revvardes and especially by our Sauiours death and redemption of al mankind vvherby he merited most sufficient meanes and offereth his sufficient grace to euerie one that they may be saued if they vvil Othervvise Gods wil is called Consequent and absolute and so for iustice sake his diuine vvil is that impenitent sinners shal be damned and eternally punished for their sinnes As a iust Iudge condionally and antecedently vvould haue al men to obserue good lavves and to liue so long as they can by nature but absolutely consequently finding some to be murderers or othervvise pernicicious to the commonvvelth he panisheth them with death CHAP. XIX The Israelites calaminitie is described by two parables of lions 10. and of a vine planted and plucked vp AND thou take vp lamentation vpon the princes of Israel †and thou shalt say Why lay thy mother a lionesse among the lions in the middes of young lions brought vp her whelpes †And she brought out one of her young lions he became a lion and he lerned to catch prayes and to eate man †And the Gentils heard of him and not without their woundes they tooke him and they brought him in cheynes into the Land of Aegypt †Who when she saw that she was weakened and her expectation was lost she tooke one of her young lions she made him a lion †Who went among the lions and became a lion and he lerned to take praye and to deuoure men †He lerned to make widowes and to bring their cities into a desert and the land was made desolate and the fulnes therof by the voice of his roaring †And the Gentils came together against him on euerie side out of the prouinces they spred their nette vpon him in their wounds he was taken †And they put him into a caue in cheynes they brought him to the king of Babylon and they cast him into prison that his voice might no more be heard vpon the mountaines of Israel †Thy mother as it were a vine in thy bloud is planted vpon the water her fruit and her branches haue growen out of manie waters †And there were made to her strong roddes for the scepters of them that rule and her stature was exalted among the branches and she saw her height in the multitude of her branches †And she was plucked vp in wrath and cast on the ground and the burning winde hath dried vp her fruite the roddes of her strength are withered and dried vp fire hath eaten her †And now she is transplanted into the desert in a land not passable and drie †And there came forth fire from the rod of her boughes which hath eaten her fruite and there was not in her a strong rod the scepter of rulers Lamentation it is and it shal be into lamentation CHAP. XX. God wil not answer the elders of Israel asking by the prophet 4. but by him setteth his benefites before their eyes and their owne heynous sinnes 30. threatning yet greater punishments 40. but stil mixt with mercie AND it came to passe in the seuenth yeare in the fifth the tenth of the moneth there came men of the ancients of Israel to aske our Lord they sare before me †And the word of our Lord was made to me saying †Sonne of man speake to the ancients of Israel thou shalt say to them Thus saith our Lord God Why are you come to aske me Liue I that I wil not answer you saith our Lord God †Doest thou iudge them doest thou iudge ô sonne of man shew to them the abominations of their fathers †And thou shalt say to them Thus saith our Lord God In the day that I chose Israel lifted vp my hand for the stocke of the house of Iacob and appeared to them in the Land of Aegypt and lifted vp my hand for them saying I the Lord your God †in that day I lifted vp my hand for them that I might bring them out of the Land of Aegypt into a Land which I had prouided for them flowing with milke and honie which is excellent among al landes †And I said to them Let euerie man cast away the scandals of his eyes and in the idols of Aegypt be ye not polluted I the Lord your God †And they prouoked me and would not heare me euerie one did not cast away the abominations of his eyes neither did they leaue the idols of Aegypt and I said I would powre out mine indignation vpon them and fil my wrath in them in the middes of the Land of Aegypt †And I did for my name sake that it might not be violated before the Gentils in the middes of whom they were and among whom I appeared to them to bring them out of the Land of Aegypt †I cast them out therfore of the Land of Aegypt and brought them forth into the desert †And I gaue them my precepts and I shewed to them my iudgements which a man doing shal liue in them †Moreouer also my sabbathes I gaue to them to be a signe betwen me and them and that they might know that I am the Lord sanctifying them †And the houses of Israel prouoked me in the desert they walked not in my precepts and my iudgements they reiected which a man doing shal liue in them and my sabbathes they violated excedingly I said therfore I would powre out my furie vpon them in the desert and would consume them †And I did for my name sake lest it should be violated before the Gentils from which I cast them out in their sight †I therfore lifted vp my hand vpon them in the desert not to bring them into the Land which I gaue them flowing with milke and honie the chiefe of al landes †Because they reiected my iudgements and walked not in my precepts and violated my sabbathes
and obstinate disputers stil repete the same obiections :: Iob sheweth that neither God nedeth mans helpe :: Neither is Baldads prudence able to helpe if there were nede :: Giantes were not able to wade in Noes floud but were drowned with the rest :: Not only great thinges before recited but also the very least are made by God and depend vpon his prouidence :: God would not as yet haue Iobs cause iudged but reserued the sentence for his greater trial in patience :: It were a lie to acknowlege such sinnes as he had not committed :: Some part of Gods iudgement falleth on the wicked in this life but especially at their death Psal 75. :: By these more precious and rare creatures men ought to consider the creator and so not set their rest in them but in him which is true wisdome :: Sudaine headie waters bursting out do change the wayes and passages of men :: True wisdom is not in natural thinges but in supernatural vertues :: VVhen man hath considered Gods workes his dutie is to feare God :: Then to depart from euil and do good :: Parables are not only similitudes of thinges but also pithie and profound sentences such as Iob Salomon and other wisest men vttered :: This particle as importeth not here a similitude but rather that he was a very king or supreme prince as hauing supreme authoritie v. 7. royal vesture and crowne v. 〈◊〉 Isâ—lorus li. de vita sanct Beda alij :: Men scarse fitte to haue care of dogges derided Iob in his affliction so he was contemned of the most contemptible :: Our Sauiour also sustered this reproch Mat. 26. :: In the Hebrew haue put in the plural number importing pluralitie of Diuine Persons :: Death is a comforth to a iust man in tribulation :: Like to such beastes as seke solitary places to lament in :: whereas there is a continual warre betwen a chaist mind and rebellious flesh holie Iob made this condition of truce betwene these enimies that his eye should neuer geue occasion to carnal concupiscence :: By which meanes he was also safe from carnal cogitations S. Greg. li. 21. e. 2. :: By this demand he prouoked his aduersaries to produce what they could to conuince him of idolatrie or denving God wherwith they indirectly charged him :: Iob disputed no more with his freindes but afterward submitted him self to God acknowledging some vnaduised speach c 39. v. 37. c. 42. v 3 The ninth conflict :: This young-man wittie lerned but proud withal was a figure of the hote and arrogant disputers who wil seme to know more then their elders S. Greg. li. 23. c. 2. :: A notorious arrogancie to hold himselfe wiser then any man either of his owne sect or of his aduersaries :: Those that neither credite Catholique Doctors nor yet relie vpon their owne elders but euery one vpon his owne priuate spirit denie that to perteyne to them which is spoken to others in the same errors S. Greg li. 23. c. 8. :: Arrogant men imagine their owne conceiptes vtterance to be more meruelous theÌ„ other mens not knowing how foolish their owne pride is S. Greg. li. 23. c. 16. :: It is true that Gods wil once vttered ought to suffice al men for he answereth not to ech one by a particular speach but by common speach or fact satisfieth al mens questions wherof S. Gregorie noteth this general rule vita praecedentium sit form â— sequentium The lâ—se of them that goe be fore is made a forme or rule of them that folovv li. 23. c. 18 19 But Eliu falsely supposed that God by Iobs affliction had declared that he was a wicked man For in dede God declared the contrarie c. 1. v. 1. 8. c. 2. v. 3. :: Iob said not that God ubuerted iudgement or wrongfully iudged but God hath taken avvay my iudgement cha 27 v 2. that is differred to iudge my cause :: Neither did Iob say this c. 9. v. 22. but Eliu wrested his meaning that he might haue something to reprehend S. Greg. li. 24. c. 25. :: Eliu applieth this to Iob as though he had made false shew of vertue which he had not and that God had suffered him hither to to â—â—igne or rather to tyrannize for iust punishment of his peoples sin nes But God at last declared that Iob was not such a one ch 42. v. 7. :: Eliu insisteth much in this calumniation for Iob neuer said that he was iust compared vvith God nor iuster then God But that his affliction was greater then his sinne ch 6. v. 3. c. 23. v. â— c. :: These are strong sentences saith S. Gregorie but they agree not or â—â—eâ—â—lapphed to the blessed person of Iob. li. 26. c. 7. :: No orator is so vaine but he promiseth al truth speaketh some to get credite with his auditorie :: If kinges reigne wel their praise remaineth for euer v. 11. :: The night is drawne long when tentations are not spedely resisted :: wherby ful worse and worse cogitations succede in place of the first S. Greg. li 26. â— 38. :: Aboue al other Lawgeuers God is most able to punish transgressors but most willing and most able to reward the obseruers S. Gregorie ex poundeth this to be a prophecâ—e of Christ our singular lavvgeuer li. â—7 c. 1 :: Christ wil geue the glorious light of heauen which now is hidden to men that lost terrestrial paradise ibideÌ„ c. 12. :: Consideration of heauenly rewardes mentioned in the end of the former chapter comforteth the afflicted but thunder and other meteors being figures of Gods iudgement strike the hart with terrour :: North wind or north pole :: God directeth the â—loudes in the ayre as a master mariner gouerneth a shippe :: Man not able to praise God sufficiently pâ—ayseth him with feaâ—e * Iob coruinced the former three with sound answers this last and most arrogant with silence The third part For the tenth and last dispute God discusseth the controuer sie and geueth sentence for Iob. :: Onlie the Creator hath absolute and perfect knowlege of al creatures As may appearâ— by induction or example :: Of the creation of the earth :: Of the sea :: Distinction of lightes :: The depth of the sea :: Man 's owne natiuitie and what shal happen after his death :: The sunnes light and heate :: Diuers Meteors :: Starres and planetes :: Man hath his knowlege from God :: And the cock hath skil which man wanteth * or rest from motion :: In some Editions the 39. chap. begineth here shewing by induction of sensible thinges as before of insensible that onlie God knoweth the nature of al creatures :: By Gods meruelous prouidence appearing in the natural instinct of other creatures man may consider that the same is greater towards him And therfore God here proposeth the examples of :: VVild goates :: Hyndes :: VVild asses :: Vnicornes ::
vvombe of the Catholique Church l Moreouer as a strong archer striketh deepe with his arrovves so they that patiently suffer much in this vvorld m do multiplie good vvorkes n Such shal be very happie o very easily ansvver al that can be obiected against them p in the day of Iudgement Feare of God the vvay to happines the 7. key a If such seruants of God be maried they shal ordinarily haue issue and succession in their fa 〈…〉 but especially the soules of such shal bring forth manie meritorious vvorkes b in the bâ—â—ome of the Catholique Church vvhich vvas founded in Christs side c Children also signifie good workes d Revvard in heauen for good vvorkes in earth The Church stil firme in persecution the 6. key a Israel vvhich is the Church of God reioycing saith that enimies haue often b euen from the beginning of the world persecuted me as when Cain persecuted Abel other wicked persecuted Seth Enoch Noe the Chalders persecuted Abraham the Aegyptians persecuted the Israelites and so in other generations c But they haue neuer ouercome me So the Psalmist testifieth for al times past prophecieth the same for times to come d Persecuters not being able to ouerthrow or suppresse the Church haue laide great weightie burdens of tribulations vpon her backe which she hath patiently and strongly borne e they haue stil persisted one sorte after an other but with long animitie the Church hath stood fast and constantly passed through al distresses In moral sense sinners build iniquitie vpon the back of the Church yea and vpon Gods back when they presume to sinne trusting in the end to be absolued by vertue of holie Sacraments leift in the Church Likewise when they excuse their sinnes imputing the cause to other creatures of God vvherby they are allured vvhich is in effect saith S. Augustin to accuse God and to build iniquities on Gods back vvho made those creatures f God therfore who is iust vvil at last cast such presumptuous sinners from his back and breake their stiffe neckes g then shal they be confounded h separated eternally from God become like fruitles and vvithered grasse cast avvay despised yea cursed of al and blessed by none as the Prophet denounceth in the next verses The sixth penitential Psalme the 7. key a This prayer agreeth to al true penitents crying to God for helpe being â—â— her in depth of sorovv for sinne and so it is one of the Penitential Psalmes or the depth of feruent desire to ascend tovvards perfection in vertue and from this vaile of miserie into heauen and so it is a Gradual Psalme or in the depth of temporal paines and so it is a special prayer for soules in Purgatorie offered by the Church in their behalfe b None is able to abide the rigour of Gods iustice c But al must relie vpon his mercie d For thy promises made in the law that thou wilt remitte sinnes to the penitent geue more grace to them that seeke it and mitigate also the paines due for sinnes e The hope of penitents is like to the watches of the day time from morning vntil night vvhich are more comfortable then vvatches of the night f The greatest comforth is in Christ our Redemer vvhose plentiful Redemption bringeth more abundance of grace g Christs Redemption being sufficient for al the vvorld is effectual only to true liuing members of the Catholique Church Confidence of innocencie the 7. key a Dauid by Gods special grace hauing a sincere minde tovvards al men euen tovvards his enimies and an humble hart not desiring anie thing ambiciously but al to the honour of God proposeth his ovvne example for others to imitate that they may vvith him offer the sacrifice of humilitie and innocencie vnto God from vvhom al good thinges procede b Al this vvith a thankful mind to God vvho gaue this grace c As children after they are vveaned come stil vvillingly to their mother so doth the childe of God relie vpon Gods helpe though he alvvayes feele not the same svvetnes d according to his demaneur herein he expecteth revvard e King Dauid or anie other being for his vertue aduanced and revvarded by God is a good example to moue others to do the like so shal they receiue like revvard Christs coming to restore man the 5. key a It is an vsual thing that Dauid Moyses other Prophetes speake of themselues in the third person b King Dauid desiring and so farre as lay in him promising to build a Temple to God vvith great instance prayed that he might persorme the same But God disposing othervvise that not he but his sonne should build it he neuertheles prepared the matter vvorkemen and money shevved the forme and disposed the Leuites hovv to serue therin c Moreouer by vovv depriued himself of entering into his ovvne house or taking his ordinarie rest til he might if it so pleased God knovv the place vvhere it should be built d It vvas reueled to Dauid that the Temple should be built in that part of Ierusalem vvhich looketh tovvards Bethleem othervvise called Ephrata vvhere our Sauiour vvas borne e VVithin Ierusalem vvhich is compassed vvith vvoodes In this vision also the vvhole forme of the Temple vvas reueled vnto him as he testifieth 1. Par. 28. v. 19. Al thinges quoth he came vvritten vvith the hand of our Lord vnto me that I might vnderstand al the vvorkes of the paterne f Holie Dauid moued vvith exceding deuotion repared to the place vvhere Gods Temple should be built g adored God vvhere the Propitiatorie as a footstoole representing Gods presence should stand VVhat meruel then if deuotion moue Christians to visite the holie places vvhere our Sauiour God and Man vvas Incarnare vvas borne suffered death vvas buried ascended into heauen or anie other place vvhere his feete stood h O God leauing Silo Gabaon and the like places come into thy holie Temple i VVith the Arke of couenant vvhere thou sanctifiest thy people And here againe the Prophet illuminated vvith a higher Mysterie and inflamed vvith more deuotion prayeth for Christes coming into the vvorld and that after his Passion he vvil rise not only in glorie of soule but also of bodie prefigured by the Arke of testimonie vvhich vvas in the tabernacle and after in the Temple k Grant therfore that thy Priestes vvhich must offer sacrifice in this sacred place be indued vvith vertues and good life vvorthie of their degree l and the Leuites vvho are ordained to serue there be likevvise made fitte for their diuers functions both in the old and nevv Testament m And seing thou hast geuen such meeknes deuotion zele sinceritie and other vertues making him a man according to thyne ovvne hart and therupon promised to establish his sede n differ not to send thy promised Messias Christ our Redemer o Henceforth to the end of this Psalme the Prophet relateth Gods reuelation to him That he hath truly
charitie God gaue him an other particular law that he should not eate of the tree of knovvlege of good and euil And that for two special reasons which S. Augustin noteth vpon this place First that God might declare him selfe to be Lord of man VVhich was absolutely necessarie for man and nothing at al profitable to God who nedeth not our seruice but we without his dominion should vtterly fal to nothing Nec enim ipso non creante c. For he not creating vs neither could vve haue bene noâ— he not conseruing vs could vve remayne nor he not gouerning vs could vve liue rightly VVherfore he onlie is our true Lord vvhom not for his but for our ovvne profite and saluation vve serue The other reason was that God might geue man matter wherin to exercise the vertue of obedience and to shew him selfe a subiect of God VVhich could not be so properly and effectually declared by keping other lawes nor the enormitie of disobedience appeare so euidently as by fulfilling of Gods wil commanding him or by doing his owne wil moued to the contrarie in a thing of it selfe indifferent only made vnlawful because it was forbid But let vs heare S. Augustins owne wordes Nec potuit melius aut diligentius coÌ„â—endâ—ri quantum malum sit sola inobedientia c. Neither could it saith this great Doctor be better nor more exactly signified how bad a thing sole disobedience is then where a man became guiltie of iniquitie because he touched that thing contrarie to prohibition which if he not forbidden had touched he had not sinned at al. For he that saith for example sake Touch not this herbe supposing it is poysenful and doth forwarne one of death if he touch it death assuredly falleth on the contemner of the precept yea though no man had prohibited and he had touched for he should dye because the same thing bereueth him of health and life whether it had benne forbidden him or no. Also when one forbiddeth that thing to be touched which would not in dede preiudice him that toucheth but him that forbiddeth as if one take an others money being forbid by him whose the money is it is a sinne in him that is forbidden because it is iniurie to him that forbiddeth But when that thing is touched which neither should hurt him that toucheth nor any other if it were not forbid wherfore is it prohibited but that the proper goodnes of obedience and the euil of disobedience might appeare Thus S. Augustin sheweth that disobedience is a sinne because it is against a precept though otherwise the thing that is done were not euil And amongst other good notes teacheth that true obedience inquireth not wherfore a thing is commanded but leauing that to the Superior promptly doth that is appointed 17. Of the tree eate thou not This example of our first parents transgression sheweth how friuolous an answer it is to say that breaking of commanded fastes or eating meates forbidden can not hurt vs the meate being good and holsome for so the fruite of the tree was good and should haue hurt no man if it had not benne forbidden Euen so al meates of their owne nature are good yet the precept of fasting foretold by our Sauiour in general and determined by his Church in particular and so of anie other like law though it be in things otherwise indifferent proceeding from lawful Superiors bindeth the subiects in conscience And the transgression is properly disobedience what other sinne soeuer may also be mixed therwith 17. Thou shalt dye the death Against the new doctrine denying that after sinne is remitted anie temporal punishment remaineth for the same this place declareth that death wherof God forewarned Adam if he should eate of the fruite forbidden remained due and was at last inflicted vpon him for his sinne which was presently remitted vpon his repentance Againe for so much as we are al subiect to death it proueth that we were al guiltie of this sinne by which death came vpon al men as S. Paul teacheth Els God should punish vs without our fault which is vnpossible that his goodnes should do Especially it appeareth in infants who dying before they come to vse of reason can neuer coÌ„mit other sinne for though they were circumcised or had Sacrifice offered or other remedie vsed for them before Christ or baptised since Christ yet they suffer as S. Augustin noteth both death and manie other penalties of sickenes cold heate hunger and the like which can neither be to them matter of merite as to others it may be nor profite them for auoiding of other sinnes seing they dye in their infancie Yea moreouer if they dyed without circumcisioÌ„ or other remedie of those former times their soules perished from their people and now without Baptisme can neuer enter into the kingdome of heauen which could not stand with Gods iustice if they were not guiltie of sinne CHAP. III. By the craft of the Diuel speaking in a serpent our first parents transgressed Gods commandment 7. who being ashamed vvould hide them selues 9 but are reproued by God 14. and besides other particular punishements yet with promise of a Redemer are cast out of Paradise BVT the serpent also was more subtile then al the beasts of the earth which our Lord God had made Which said to the woman Why hath God commanded you that you should not eate of euerie tree of Paradise †To whom the woman answered Of the fruite of the trees that are in paradise we doe eate †but of the fruite of the tree which is in the middes of paradise God hath commanded vs that we should not eate and that we should not touch it lest perhapes we die †And the serpent said to the woman No you shal not dye the death †For God doth know that in what day soeuer you shal eate therof your eyes shal be opened and you shal be as gods knowing good euil †The woman therfore sawe that the tree was good to eate and fayre to the eyes and delectable to behold and she tooke of the fruite therof and did eate and gaue to her husband who did eate †And the eyes of them both were opened and when they perceiued themselues to be naked they sowed togeather leaues of a figge tree and made themselues aprons †And hearing the voice of our Lord God walking in paradise at the after none ayre Adam hid himselfe and so did his wife from the face of our Lord God amidst the trees of paradise †And our Lord God called Adam and said to him Where art thou †Who said I heard thy voice in paradise and I feared because I was naked and I hid me †To whom he said And who hath told thee that thou wast naked but that thou hast eaten of the tree whereof I commanded thee that thou shouldest not eate †And Adam
transgressed Morally ancient Fathers here note that albeit the life of the Patriarkes seemeth long to vs yet if we coÌ„pare the same to eternitie it is nothing Neither by the iudgement of Philosophers may aniething be counted long that hath an end as Tullie bringing Cato wisely disputing sheweth the longest life to be but a short moment VVhereby againe we may see what losse we sustaine by sinne seeing if sinne had not benne we should al haue benne translated from earth to heauen and neuer haue dyed 24. VVas seene no more That Enoch and Elias are yet aliue is a constant knowne truth in the hartes and mouthes of the faithful saith S. Augustin in his first booke de peccat merit remiss c. 3. and confirmeth the same in diuers other places And it is testified by very many both Greeke and Latin Doctors S. Ireneus li. 5. S. Iustinus Martyr q. 85. ad Orthodoxos S. Hippolitus li. de Antichristo S. Damascen li. 4. de Orthodoxafide S. Hierom. epist 61. ad Pamach c. 11. S. Ambrose in Psalm 45. S. Chrysostom ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist 2. ad Thess ho. 22. in ep ad Heb. S. Greg. li. 14. Moral c. 11 ho. 12. in Ezech. S. Prosp li. vlt. de promis S. Bede in c. 9. Marc. Theophilact and Oâ—cumenius in cap. 17. Mat. and others innumerable Touching Elias it is manifest in Scriptures that he shal come preach be slaine with an other witnes of Christ before the terrible day of Iudgement Of Enoch Moyses here maketh the matter more then probable saying of euerie one of the rest he dyed onlie of Enoch saith not so but that he appeared or vvas seene no more For which the seuentie two interpreters say And he vvas not found for God translated him VVhich can not signifie death but transporting or remouing to an other place VVhereto agreeth the author of Ecclesiasticus saying Enoch pleased God and vvas translated But most clearly S. Paul saith Enoch vvas translated that he should not see death and he vvas not found for God translated him VVith what plainer wordes can any man declare that a special person were not dead then to say He vvas translated or coÌ„ueyed away that he should not see death Neither is it a reasonable euasion to interprete this of spiritual death For so Adam being eternally saued as S. Irenaeus li. 3. c. 34. Epiphan con haeresim 46. S. Aguâ—â—in epist 99. ad Euodium and others teach and the whole Church beleeueth was preserued from that death and so vndoubtedly were Seth and Enos being most holie and the rest here recounted as is most probable Neuertheles for further confutation of the contrarie opinion of Protestants the reader may also obserue the iudgement of S. Chrisostom who affirmeth that Though it be not a matter of faith vvhether Enoch be novv in Paradise from vvhence Adam and Eue vvere expelled or in some other pleasant place Dicunt tamen sacrae Scriprurae quod Deus transtulit eum quod viuentem transtulit eum quod mortem ipse non sit expertus The holie Scriptures say that God translated him and that he translated him aliue that he felt not or hath not experienced death And S. Augustin as expresly saith Non mortuus sed viuus translatus est He to vvit Enoch is translated not dead but aliue Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth And sheweth moreouer that both Enoch and Elias shal dye For seing Enoch and Elias saith he are dead in Adam and carying the ofspring of death in their flesh to pay that debt are to returne to this life of common conuersation and to pay this debt vvhich so long is deferred Diuers reasons are also alleaged why God would reserue these two aliue First to shew by example that as their mortal bodies are long conserued from corrupting or decaying in like sorte Adam and Eue and al others not sinning should haue bene conserued and according to Gods promise neuer haue died but after some good time translated to heauen and indued with immortalitie Secondly to giue vs an argument of immortalitie which is promised after the general Resurrection For seing God doth preserue some mortal so long from al infirmitie we may assuredly beleue that he wil geue immortal eternal life of bobie and soule to his Sainctes after they haue payed the debt of death and are risen againe Thirdly these two one of the law of nature the other of the law of Moyses are preserued aliue to come amongst men againe towards the end of the world to teach testifie and defend the true faith and doctrin of Christ against Antichrist when he shal most violently oppugne persecute the Church Of Enoch it is said in the booke of Ecclesiasticus that he was translated vt det gentibus poenitenntiam that he geue repentance to the nations by his preaching reducing the deceiued from Antichrist And of Elias Malachie prophicieth that he shal come before the great and terrible day of our Lord and shal turne the hart of the fathers that is the people of the Iewes to the sonnes the Christians and of the sonnes the deceiued Christians to the fathers the ancient true Catholiques CHAP. VI. Mans sinnes cause of the deluge 4. Giants vvere then vpon the earth 8. Noe being iust vvas commanded to build the Arke 18. vvherin he vvith seuen persons more and the seede of other liuing things vvere saued AND after that men began to be multiplied vpon the earth had procreation of daughters †The sonnes of God seing the daughters of men that they were faire tooke to them selues wiues out of al which they had chosen And God said My spirit shal not remaine in man for euer because he is flesh his dayes shal be an huÌ„dred twentie yeares †And Giants were vpon the earth in those dayes For after the sonnes of God did companie with the daughters of men and they brought forth children these be the mightie of the olde world famous men †And God seing the malice of men was much on the earth and that al the cogitation of their hart was bent to euil at al times †it repented him that he had made man on the earth And touched inwardly with sorrowe of hart †I wil saith he cleane take away man whom I haue created from the face of the earth from man euen to beastes from that which creepeth euen vnto the foules of the ayre for it repenteth me that I haue made them †But Noe found grace before our Lord †These are the generations of Noe Noe was a iust and perfect man in his generations he did walke with God †And he begat three sonnes Sem Cham Iapheth †And the earth was corrupted before God and was replenished with iniquitie †And when God had perceiued
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
excedingly and I wil make thee into nations and kinges shal come forth of thee †And I wil establish my couenant betwen me and thee and betwen thy seede after thee in their generations by a perpetual couenant to be thy God and thy sedes after thee †And I wil geue to thee and to thy seed the land of thy peregrination al the land of Chanaan for a perpetual possession and I wil be their God †Againe God said to Abraham And thou therfore shalt keepe my couenant and thy seed after thee in their generations †This is my couenant which you shal obserue betwen me and you and thy seede after thee Al the malekind of you shal be circumcised †and you shal circumcise the flesh of your prepuce that it may be for a signe of the couenant betwen me and you †An infant of eight daies shal be circumcised among you al malekind in your generations aswel the homebred shal be circumcised as the bought seruant of whosoeuer he is not of your stocke †and my couenant shal be in your flesh for a perpetual couenant †The male whose flesh of his prepuce shal not be circumcised that soule shal be destroied out of his people because he hath broken my couenant †God said also to Abraham Sarai thy wife thou shalt not cal Sarai but Sara †And I wil blesse her and of her I wil giue thee a sonne whom I wil blesse and he shal be into nations and kings of peoples shal spring of him †Abraham fel vpon his face laughed saying in his hart Shal trowest thou to him that is an hundred yeare old a sonne be borne and Sara that is nyntie yeares old shal she beare †And he said to God I would that Ismael may liue before thee †And God said to Abraham Sara thy wife shal beare thee a sonne and thou shalt cal his name Isaac and I wil establish my couenant to him for a perpetual couenant and to his seed after him †Concerning Ismael also I haue heard thee behold I wil blesse him and encrease and multiplie him exceadingly twelue dukes shal he beget and I wil make him into a great nation †But my couenant I wil establish with Isaac whom Sara shal bring forth to thee at this time an other yeare †And when he had leaft of speaking with him God ascended from Abraham †And Abraham tooke Ismael his sonne and al the homebred of his house and al whom he had bought al the males of al the men of his house and he circumcised the flesh of their prepuce forth with the very same day as God had commanded him †Abraham was nyntie and nyne yeares old when he circumcised the flesh of his prepuce †And Ismael his sonne was ful thirtene yeares old at the time of his circumcision †The selfsame day was Abraham circumcised and Ismael his sonne †And al the men of his house as wel the home bred as the bought seruantes and strangers were circumcised togeather ANNOTATIONS CHAP. XVII 5. Manie nations Abram signifying Hiegh or Noble father changed into Abraham which signifieth Father of manie nations and Sarai signifying My Princes changed into Sara which absolutly signifieth Princesse importe great Mysteries intended by God For by this changing of names was declared and confirmed that Abraham by the issue that he should haue of Sara should be the father of manie nations which S. Paul expresly applieth to his spiritual children those especially that should beleue in Christ of the Gentiles prefigured by Isaac borne of the freevvoman by the promise as the Iewes were prefigured by Ismael borne of the bondvvoman according to the flesh concluding with the prophet Esai that Manie are the children of the desolate that before vvas barren For albeit Abraham was natural father of foure nations The Ismaelites Madianites Idumeans and the Israelites yet he was spiritual father of manie more to wit of al nations that beleue in Christ from his owne time to the â—d of the world of which some are Iewes but the greatest part Gentiles as the same Apostle sheweth Rom. 4. Gal. 4. Ephes 3. Collos 1. and in other places wherby is clere that the Church of Christ doth alwayes consist of manie nations not as Donatistes and Protestants absurdly say sometimes of few inuisible or vnknowen persons for so Abraham should sometimes be father of few or no nations which dâ—rogateth either from Gods omnipotencie if he could not or from his fidelitie if he should not maintaine his promise made to Abraham for euer 10. shal be circumscised The Sacrament of Circumcision here first instituted about 400. yeares before the Law of Moyses is a perfect figure of Baptisme resembling it in foure things First by both these Sacraments the faithful are distinguished from infidels Secondly proffession of faith is made in them both either by those that receiue the same if they be of discretion or by others for them if they be infants Thirdly by both these Sacraments entrance is made into the Church and to the participation of other Sacraments and spiritual rites Fourrhly both these Sacraments induce subiection to the iurisdiction and lawes of the Church But Baptisme doth farie excel Circumcision in that it is more easie or lesse painful more vniuersal for it pertaineth to al nations and both sexes and especially in vertue and efficacie for Baptisme as an instrumental cause remitteth sinne and iustifieth Circumcision was only a signe that grace was geuen sinne remitted Againe Baptisme imprinteth a character in the soule the other leaueth a marck only in the flesh Finally Baptisme openeth the gate of heauen in vertue of Christs passion now past which circumcision could not before Christ suffered death Of which both resemblance and difference S. Augustin treateth in manie places especially li. 3. de doct christ c. 9. Epist 118. and Ianuarium li 19. c. 13. cont Faust in Psal 73. where he also maketh like comparison betwen other Sacraments of the old and new Testament 14. Shal be destroyed Here occurre two difficulties about the true sense of this hard place First whether this punishment belonged to them only by whose fault circumcision was omitted or to infants also that should be circumcised and were not Secondly whether temporal punishment or eternal was here threatned sor transgression of this precept Touching the first doubt it semeth probable that this punishment pertained only to those by whose negligence themselues or others of their charge were not circumcised for that the reason why such a one is punished is aleaged Because he hath broken Gods couenant VVhich is only in their powre to kepe or breake that are of discretion and not in the powre of infants The indifferencie also of the Hebrew and Greeke text fauoreth this sense for where according to the Latin we read The male vvhose flesh of prepuce is not circumcised The
ancient Fathers vnderstood of Anti Christ namely S. Irenaeus lib. 5. aduers Haeres S. Hyppolitus Martyr Orat de consummaâ— soeculi S. Ambrose c. 7 de Benedict Patriarch S. Augustin q. 12. in Iosue Prosper lib. de promiss praedicts Dei P. 4. Theodoret. q. vlt. in Gen. S. Gregorie lib. 30. Moral c. 18 and many others vpon the 7. chap. of the Apocalips where they suppose S. Ioan did omitt Dan from amongst the Elect of the Israelitical Tribes in detestation of Antichrist to be borne of that Tribe And certayne it is that the Iewes wil receiue and folowe him for their Messias as our Sauiour himselfe saith VVhich maketh it very probable that he shal be a Iewe borne else they would not so easily admitt him 22. Ioseph a childe encreasing Ioseph was in manie respectes a figure of Christ especially in that he was loued of his father before al his bretheren solde by his brethrn to the Gentiles of enuie and for money aduanced to dignitie and authoritie the deliuerer of Aegypt from famine and called Sauiour of the world al performed in Christ the true Childe encreasing CHAP. L. Ioseph causeth his fathers bodie to be embawmed 3. the dayes of mourning being expired 6. with Pharaos leaue Ioseph with the ancients of Aegypt al his brethren and elder sorte of Israelites goe and solemnly burie the bodie in Chanaan 14. After their returne his brethren fearing leâ—t ioseph wil now reuenge former iniuries he freely forgeueth al. 22. At the age of 110. yeares adiuring the posteritie to carie his bones into Chanaan he dieth and is put in a coffin VVHICH Ioseph seeing fel vpon his fathers face weeping and kissing him †And he commanded his seruantes the physitians that they should embawme his father with spices †Who fulfilling his commandements there passed fourtie dayes for this was the maner of corses embawmed and Aegypt mourned him seuentie daies †And the mourning time being expired Ioseph spake to the familie of Pharao If I haue found grace in your sight speake in the eares of Pharao †for so much as my father did adiure me saing Behold I die in my sepulchre which I digged for my selfe in the land of Chanaan thou shalt burie me I wil goe vp therfore and burie my father and returne †And Pharao said to him Goe vp and burie thy father as thou wast adiured †Who going vp there went with him al the ancients of Pharaos house and al the elders of the Land of Aegypt †the house of Ioseph with his brethren sauing their little ones and the flockes and heards which they had left in the Land of Gessen †He had also in his traine chariotts and horsemen and it became no smal multitude †And they came to the floore of Atad which is situate beyond Iord aine where celebrating the exequies with great and vehement mourning they spent ful seuen dayes †Which when the Inhabiters of the Land of Chanaan had seene they said This is a great mourning vnto the Aegyptians And therfore the name of that place was called The mourning of Aegypt †Therfore the sonnes of Iacob did as he commanded them †and carying him into the Land of Chanaan they buried him in the duble caue which Abraham had bought with the field for a possession to burie in of Ephron the Hethite against Mambre †And Ioseph returned into Aegypt with his brethren and with al the traine his father being buried †After whose death his brethren fearing and talking one with an other Lest perhaps he be mindful of the iniurie which he suffered and requite vs al the euil that we haue done †they aduertised him saing Thy father commanded vs before he died †that we should say thus much to thee in his wordes I besech that thou forget the wicked fact of thy brethren and the sinne malice which they haue exercised against thee we also desire thee that to the seruants of the God of thy father thou remit this iniquitie Whom when Ioseph ad heard he wept †And his brethren came to him and adoring prostrate on the ground they said We are thy seruantes †To whom he answered Feare not can we resist the wil of God †“ You thought euil against me but God turned that into good that he might exalt me as presently you see and might saue many peoples †Feare not I wil feed you your lirle ones and he comforted them and spake gently mildly †And he dwelt in Aegypt with al his fathers house and liued an hundred and tenne yeares And he sawe the children of Ephraim vnto the third generation Also the children of Machir the sonne of Manasses were borne in Iosephs knees †Which thinges being done he spake to his brethren After my death God wil visite you and wil make you goe vp out of this land to the land which he sware to Abraham Isaac and Iacob †And when he had adiured them and said God wil visite you carie my bones with you out of this place †he died being an hundred and tenne yeares old And being embawmed with spices was put in a coffin in Aegypt ANNOTATIONS CHAP L. 20. You thought euil This plaine distinction sheweth that sinne is wholly of the sinner and that God hath no part therin but turneth it to good For those things which Iosephs brethren did against him were occasions of his aduancement in Aegypt through the omnipotent wisdome of God VVhose â—â—opeitie is out of euerie euil to draw good S. Chrisost ho. 67. in Gen. S. Aug. Enchirid. c. 11. li. 14. c. 27. de â—â—â—it 25. Carie my bones vvith you For the same reasons Ioseph would be finally buried in Chanaan for which Iacob desired to be there buried chap. 47. but Ioseph would not presently be caried thither lest it might haue geuen offence to the Aegyptians or at least haue diminished their fauoure towardes his brethren and withal he would confirme his brethren in their hope of returning seing he was content that his bodie should expect in Aegypt til the whole Nation should returne into Chanaan THE ARGVMENT OF THE BOOKE OF EXODVS MOYSES hauing prosecuted in Genesis the sacred historie of the Church vnto Iosephs death containing the space of 2310. yeares continueth the same in Exodus for 145. yeares more VVhere he first briefly recounteth how a smal number of Israelites especially after the death of Ioseph being much increased a new King risen in the meane time who knew not Ioseph together with other Aegyptians enuying their better partes both of bodie and minde and more fortunate progres in wealth fearing also lest they stil multiplying either by their owne forces or ioyning with other foreners might spoile Aegypt and returne into Chanaan and hating their Religion because they acknowledged one onlie eternal omnipotent God denying and detesting the new imaginarie goddes of the Aegyptians resolued and publickly decreed by oppression to
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
put it vpon their shoulders †And the children of Israel did as Moyses had commanded and they asked of the Aegyptians vessels of siluer and gold and very much rayment †And our Lord gaue grace to the people before the Aegyptians that they did lend them and they spoyled the Aegyptians †And the children of Israel sette forward from Ramesse into Socoth almost six hundred thousand of foote men beside litle ones †But also the common people of al sortes innumerable went vp with them sheepe and heardes and beastes of diuerse kindes exceding manie †And they baked the meale which a litle before they had taken out of Aegypt tempered and made hearth cakes vnleauened for it could not be leauened the Aegyptians vrging them to depart not suffering them to make any tarriance neither did they thinke vpon preparing any meate †And the dwelling of the children of Israel that they abode in Aegypt was foure hundred thirty yeares †The which being expired the same day al the armie of our Lord went forth out of the Land of Aegypt †This is the obseruable night of our Lord when he brought them forth out of the Land of Aegypt this night al the children of Israel must obserue in their generations †And our Lord said to Moyses and Aaron This is the religion of the Phase No aliene shal eate of it †And euerie bought seruant shal be circumcised and so shal eate †The stranger and the hireling shal not eate therof †In one house shal it be eaten neither shal you carrie forth of the flesh therof out of the house neither shal you breake a bone therof †Al the assemblie of the children of Israel shal make it †And if any of the soiourners be willing to dwel among you and make the Phase of the Lord first al the male that he hath shal be circumcised and then shal he celebrate it according to the rite he shal be as he that is borne in the land but if there be any man vncircumcised he shal not eate therof †Al one law shal be to him that is borne in the land and to the prose lyte that soiourneth with you †And al the children of Israel did as our Lord had commanded Moyses and Aaron †And the same day our Lord brought forth the children of Israel out of the Land of Aegypt by their troupes ANNOTATIONS CHAP. XII 3. The tenth day Our Sauiour Christ instituting the Sacrament of the Eucharist after the celebration of the Paschal lambe whiles they were at supper the night before his death therby sufficiently declared that this old Pasch was a figure not only of his Passion and Sacrifice on the Crosse but also of that he then did so solemnly with his Apostles whom also in that action he made Priests commanding them and their successors to do the same in commemoâ—ation of him til the end of the world Other circumstances likewise and conference of the one with the other make it more clere that as in some respectes it more resembled Christs Passion and Sacrifice on the Crosse so in others it more expressed the Eucharist and mystical commemoration of his death though also in manie it profigured Christ in both places For example The preparing of the lambe the tenth day signified our Sauiours coming into Hierusalem the same tenth day of the first moone now represented in the Church on Palmesunday Also the choise qualities of the lambe vvithout spotte a male of the first yeare foreshewed in general the puritie fortitude meeknes and al perfection of the true Lambe of God that taâ—eth avvay the sinne of the vvorlde More particularly the killing and bereuing the Paschal Lambe of natural life the sprinkling of his bloud on the dore-postes the â—â—stâ—â—â— at tâ—e â—ire and not breaking anie bâ—ne therof most specially expressed Christs death on the Crosse But the fourtenth day the euining agree only with the Eucharist instituted the night before our Lords Passion which he suffered the fiftenth being the ful moore and at midday as ancient S. Dionyse of Ariopagite in two Episties to Policâ—rpus and to Appollophanes testifieth admiring the miracle of the sunnes Eclipâ—e that hapned the same time Neither did the â—ating of the Lambe directly prefigurate the oblation on the Crosse for Christ was not crucified to be eaten but the Sacrament in formes and bread and vvine was expresly figured by eating the lambe with vnleauened bread and drinking the cuppe therto idioyned Luc. 2â— v 17. In like sorte the Lambe immolated in commemoration of the deliuerie of Israel from death and from seruitude when the-first-borne of Aegypt were slaine most aptly prefigured the Eucharist which is a perpetuat commemoration of mans redemption and deliuerie from eternal death and from bondage of the diuel and sinne by Christes death on the Crosse which death in dede was the very redemption and deliuerie of mankind and not a commemoration therof Finally the immolating of the Lambe vvithin the house with precise commandment to carie nothing therof forth perteined particularly to the Eucharist which our Lord celebrated vvithin the house wherby S. Cyprian lib. de vnit Eccles proueth that the B. Sacrament must not be giuen to anie ouâ— of the Catholique Church though Christs Passion be extended to al the world as wel to bring such as are without into the Church as to saue those that are already entred in In this sorte the most ancient and best expositors of holie Scripture explicate this special figure of the Paschal Lambe As we shalhere produce some witnesses in confirmation of this truth Tertulian lib. 4. contra Marcionem expounding our Sauiours wordes VVith desire I haue desired to eate this Pasch vvith you before I suffer saieth Christ coueted not veruecinam Iudaeorum the mutton of the Iewes but professing that with desire he desired to eate the Pasch as his owne for it was vnmete that God should couete anie thing not his owne the bread which he toooke and gaue to his disciples he made his owne bodie saying This is my bodie that is a figure of my bodie Figura autem nonsuisset nisi veritatis esset corpus But it had not bene a figure saith he onles it vvâ—re a bodies of veritie or a verie bodie to wit not phantastical as the heretike Marcion imagined because the figures in the old Testament were not figures except a true bodie answered vnto them So the Sacramentaries sense that Tertullian should cal the Eucharist a figure is quite against his meaning and maketh him conclude nothing against Marcion wheras his whole drift is by the figures of the old Testament to proue that in the Eucharist is the true real bodie of Christ and that consequently Christ hath a true and real bodie Origen in 26. Mat. teacheth that in the great parlar where Christ did eaâ—e the Paschal Lambe he also made his new Pasch S. Cyprian
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
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
seruantes the same in possession and make vs not passe ouer Iordan †To whom Moyses answered Why shal your brethren goe to sight and wil you sitte here †Why subuert you the mindes of the children of Israel that they may not be bold to passe into the place which our Lord wil geue them †Did not your fathers so when I sent from Cadesbarne to view the Land †And when they were come as farre as the Valley of cluster hauing viewed al the countrie they subuerted the hart of the children of Israel that they should not enter the coastes which our Lord gaue them †Who being wrath sware saying †If these men that came vp out of Aegypt from twentie yeares and vpward shal see the land which vnder othe I promised to Abraham Isaac and Iacob and they would not folow me †except Caleb the sonne of Iephone the Cenezeite and Iosue the sonne of Nun these haue fulfilled my wil. †And our Lord being wrath agaynst Israel led him about through the desert fourtie yeares vntil the whole generation was consumed that had done euil in his sight †And behold quoth he you are risen vp in steed of your fathers the ofspring and disciples of sinful men to augment the furie of our Lord agaynst Israel †But if you wil not folow him he wil leaue the people in the wildernesse and you shal be the cause of the death of al. †But they coming nere said We wil make shepcottes and stalles for our cattel for our litle ones also fensed cities †and we our selues armed and girded wil march on to battle before the children of Israel vntil we bring them in vnto their places Our litle ones and whatsoeuer we can haue shal be in walled cities because of the lying of wayte of the inhabitantes †We wil not returne into our houses vntil the children of Israel possesse their inheritance †neither wil we seeke any thing beyound Iordan because already we haue our possession on the east side therof †To whom Moyses said If you doe that you promisse march on wel appointed before our Lord to fight †and let euerie man of warre passe ouer Iordan vntil our Lord subuert his enemies †and al the Land be subdued to him then shal you be blamelesse before our Lord and before Israel and you shal obteyne the countries that you would in the sight of our Lord. †But if you doe not that which you say no man can doubt but you sinne against God and know ye that your sinne shal apprehend you †Build therfore cities for your litle ones and sheepecotes and stalles for your sheepe and cattel and accomplish that which you haue promised †And the children of Gad and Ruben said to Moyses We are thy seruantes we wil do that which our lord commandeth †We wil leaue our litle ones and our wiues and sheepe and cattel in the cities of Galaad †and we thy seruantes al wel appoynted wil march on to the warre as thou my lord speakest †Moyses therfore commanded Eleazar the priest and Iosue the sonne of Nun and the princes of the families by the tribes of Israel and he said to them †If the children of Gad and the children of Ruben passe with you ouer Iordan al armed to the warre before our Lord and the Land be subdued to you geue them Galaad in possession †But if they wil not passe armed with you into the Land of Chanaan let them take places to dwel in among you †And the children of Gad and the children of Ruben answered As our lord hath spoken to his seruantes so Wil we doe †our selues atmed wil march before our Lord into the Land of Chanaan and we confesse that we haue already receiued our possession beyond Iordan †Moyses therfore gaue to the children of Gad and Ruben and to the halfe tribe of Manasses the sonne of Ioseph the kingdome of Sehon king of the Amorrheite and the kingdome of Og king of Basan and their land and the cities therof round about †Therfore the sonnes of Gad built Dibon and Ataroth and Aroer †and Etroth and Sophan and Iazar and Iegbaa †and Bethnemra and Betharan cities fensed aud sheepecotes for their sheepe †But the children of Ruben builded Hesebon and Eleale and Cariathaim †and Nabo and Baalmeon changing their names Sabama also geuing names to the cities which they had built †Moreouer the children of Machir the sonne of Manasses went into Galaad and wasted it killing the Amorrheite the inhabiter therof †Moyses therfore gaue the land of Galaad to Machir the sonne of Manasses who dwelt in it †And Iair the sonne of Manasses went and tooke the villages therof which he called Hauoth Iair that is tho say the Villages of Iair †Nobe also went and tooke Canath with the villages therof and he called it by his owne name Nobe CHAP. XXXIII The 42. mansions of The children of Israel betwen Aegype and the Land of promise are recited 50. they are commanded to kil al the inhabitents to purge the land of idolatrie and diuide it among them THESE are the mansions of the children of Israel that went out of Aegypt by their troupes in the hand of “ Moyses and Aaron †which Moyses described according to the places of the campe which by our Lords commandement they changed †They children of Israel therfore departing from Ramesses the first moneth the fiftenth day of the first moneth the morow after they made the Phase in a mightie hand al the Aegyptians seeing them †and burying their first borne which our Lord had strooken yea and on their goddes also he had exercised vengeance †they camped in Soccoth †And from Soccoth they came into Etham which is in the vttermost borders of the wildernesse †Departing thence they came ouer against Phihahiroth which looketh toward Beelsephon and camped before Magdal †And departing from Phihahiroth they passed through the middes of the sea into the wildernesse and walking three dayes through the deserr Etham they camped in Mara †And departing from Mara they came into Elim where there were the twelue fountaines of waters and the seuentie palme trees and there they camped †But departing thence also they pitched their tentes vpon the Redde sea And departing from the Redde sea †they camped in the defert Sin †From whence departing they came into Daphca †And departing from Daphca they camped in Alus †And departing from Alus they pitched their tentes in Raphidim where the people wanted water to drinke †And departing from Raphidim they camped in the desert of Sinai †But departing also from the desert Sinai they came to the Sepulchres of concupiscence †And departing from the Sepulchres of concupiscence they camped in Haseroth †And from Haseroth they came into Rethma †And departing from Rethma they camped in Remmonphares †Whence departing they came into Lebna â€
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
made an end of diuiding the Land by lotte to euerie one by their tribes the children of Israel gaue possession to Iosue the sonne of Nun in the middes of them †according to the commandement of our Lord the citie which he requested Thamnath Saraa in mount Ephraim and he built the citie and dwelt in it †These are the possessions which Eleazar the priest and Iosue the sonne of Nun and the princes of the families and of the tribes of the children of Israel diuided by lotte in Silo before our Lord at the doore of the tabernacle of testimonie and they parted the Land CHAP. XX. Six cities of refuge for such as commit casual manslaughter are named 6 in which remayning til the death of the high priest they may then returne to their proper dwelling place and be safe AND our Lord spake to Iosue saying Speake to the children of Israel and say to them †Separate the cities of the fugitiues of the which I spake to you by the hand of Moyses †that he may flee to them whosoeuer shal strike a soule vnwitting and may escape the wrath of the nigh kinseman which is the reuenger of bloud †when he shal be fled to one of these cities he shal stand before the gate of the citie and shal speake to the ancientes of that citie those thinges that may proue him selfe innocent and so they shal receiue him and geue him place to inhabite †And when the reuenger of the bloud shal pursew him they shal not deliuer him into his handes because he stroke his neighbour by ignorance neitheir is he proued to be his enemie two or three dayes before †And he shal dwel in that citie til he stand before iudgement rendring a cause of his fact and the high priest die which shal be at that time then shal the manslaer returne and enter into the citie and his house out of the which he had fled †And they appointed Cedes in Galilee of the mount of Nepthali and Sichem in the mount of Ephraim and Cariatharbee the same is Hebron in the mount of Iuda †And beyond Iordan against the East quarter of Iericho they appointed Bosor which is situated in the champaine wildernes of the tribe of Ruben and Ramoth in Galaad of the tribe of Gad and Gaulon in Basan of the tribe of Manasses †These cities were appointed to al the children of Israel and to the strangesrs that dwelt among them that he might flee to them which vnwittingly had striken a soule and might not die in the hand of the kinseman coueâ—ing to reuenge the bloud shed vntil he might stand before the people to declare his cause CHAP. XXI Cities with suburbes are assigned to the tribe of Leui. 4. To the sonnes of Caath by the line of Aaron being priestes thirtenne 5. to the rest of Caaths progenie being Leuites tenne 6. To the sonnes of Gerson Leuites thirteâ—ne 7. To the sonnes of Merari Leuites 34. of a lower degree twelue 9. with the names of al the cities 39. in al fourtie eight 41. So Gods promise is fully performed hauing geuen the whole Land to Israel in peaceable possession AND the princes of the families of the Leui came to Eleazar the priest and Iosue the sonne of Nun and to the chief of the kinredes in euerie tribe of the children of Israel †and they spake to them in Silo of the Land of Chanaan and said Our Lord commanded by the hand of Moyses that cities should be geuen vs to inhabite and their suburbes to feede cattel †And the children of Israel gaue of their possessions according to the commandement of our Lord cities and their suburbes †And the lotte came forth vnto the familie of Caath of the children of Aaron the priest out of the tribe of Iudas and Simeon and Beniamin thirtene cities †And to the rest of the children of Caath that is to the Leuites which remayned out of the tribes of Ephraim and Dan and the halfe tribe of Manasses ten cities †Moreouer to the children of Gerson came forth a lotte that they should take of the tribes of Issachar and Aser and Nephthali and the halfe tribe of Manasses in Basan cities in number thirtene †And to the sonnes of Merari by their kinredes of the tribe of Ruben and Gad and Zabulon twelue cities †and the children of Israel gaue to the Leuites cities and their suburbes as our Lord commanded by the hand of Moyses geuing to euerie one by lotte †Of the tribes of the children of Iudas and Simeon Iosue gaue cities whose names be these †to the children of Aaron by the families of Caath of the Leuitical stocke for the first lotte came forth to them †Cariatharbe the father of Enac which is called Hebron in the mountaine of Iudas and the suburbes therof round about †But the fieldes and the townes therof he had geuen to Caleb the sonne of Iephone to possesse †He gaue therfore to the children of Aaron the priest Hebron a citie of refuge and the suburbes therof Lobna with the suburbes therof †and Iether and Estemo †and Holon and Dabir †and Ain and Ieta and Bethsames with the suburbes therof nine cities of two tribes as hath bene said †And of the tribe of the children of Beniamin Gabaon and Gabae †and Anathoth and Almon with their suburbes foure cities †Al the cities together of the children of Aaron the priest thirtene with their suburbes †But to the rest by the families of the children of Caath of the Leuitical stocke was geuen this possession †Of the tribe of Ephraim the cities of refuge Sichem with the suburbes therof in the mountayne of Ephraim and Gazer †and Cibsaim and Beth horon with the suburbes therof foure cities †Of the tribe of Dan also Eltheco and Gabathon †and Aialon and Gethremmon with the suburbes therof foure cities †Moreouer of the half tribe of Manasses Thanac and Gethremmon with their suburbes two cities †Al the cities ten and their suburbes were geuen to the children of Caath of the inferiour degree †To the children of Gerson also of the Leuitical stocke he gaue of the half tribe of Manasses the cities of refuge Gaulon in Basan and Bosram with their suburbes two cities †Moreouer of the tribe of Issachar Cesion and Dabereth †and Iaramoth and Engannim with their suburbes foure cities †And of the tribe of Aser Masal and Abdon †and Helcath and Rohob with their suburbes foure cities †Of the tribe also of Nephthali the cities of refuge Cedes in Galilee and Hammoth Dor and Carthan with their suburbes three cities †Al the cities of the families of Gerson thirtene with their suburbes †And to the children of Merari Leuites of the inferiour degree by their families was geuen of the tribe of Zabulon Iecnam and Cartha †and Damna and Naalol foure cities with their suburbes †Of the tribe
our Lord saying Who shal goe vp before vs against the Chananeite and shal be captaine of the warre †And our Lord said Iudas shal goe vp behold I haue deliuered the Land into his handes †And Iudas said to Simeon his brother Come vp with me into my lotte and fight against the Chananeite that I also may goe forward with thee into thy lotte And Simeon went with him †And Iudas went vp and our Lord deliuered the Chananeite and the Pherezeite into their handes and they stroke in Bezec ten thousand men †And they found Adonibezec in Bezec and fought against him and stroke the Chananeite and the Pherezeite †And Adonibezec fled whom pursewing they tooke cutting of the extreme partes of his handes and feere †And Adonibezec said Seuentie kinges hauing the extreme partes of their handes and seete cut of gathered vp the reliques of meates vnder my table as I haue done so hath God repayed me And they brought him into Ierusalem and there he died †Therfore the children of Iudas assaulting Ierusalem tooke it and stroke it in the edge of the sword setting the whole citie on fyre †And afterward going downe they fought against the Chananeite which dwelled in the mountaines and southward and in the champaine countries †And Iudas going forward against the Chananeite that dwelled in Hebron the name wherof was before time Cariatharbe stroke Sesai and Ahiman and Tholmai †and departing thence went to the inhabitantes of Dabir the old name wherof was Cariath Sepher that is a citie of letters †And Caleb said He that shal strike Cariath Sepher and spoile it I wil geue him Axa my daughter to wife †And when Othoniel the sonne of Cenez the yonger brother of Caleb had taken it he gaue him Axa his daughter to wife †Whom going on her way her husband admonished to aske a field of her father To whom when she had sighed sitting on her asse Caleb said What aileth thee †But she answered Geue me a blessing for a drie land thou haft geuen me geue me also a waterie Caleb therfore gaue her a watrie ground aboue waterie beneath †And the children of the Cineite the cosin of Moyses went vp from the citie of palmes with the children of Iudas into the deset of his lotte which is at the south side of Arad and dwelt with him †But Iudas went with Simeon his brother and together they stroke the Chananeite that dwelt in Sephaath and slew him And the name of the citie was called Horma that is Anathema †And Iudas tooke Gaza with the coastes therof Ascalon and Accaron with their boundes †And our Lord was with Iudas and he posessed the mountaines neither could he destroy the inhabitantes of the valley because they had manie hooked chariotes †And they gaue to Galeb Hebron as Moyses had said who destroyed out of it the three sonnes of Enac †But the Iebuseite the inhabiter of Ierusalem the children of Beniamin destroyed not and the Iebuseite dwelt with the children of Beniamin in Ierusalem vntil this present day †The house also of Ioseph went vp into Bethel and our Lord was with them †For when they besieged the citie which before was called Luza †they saw a man comming out of the citie and said to him Shew vs the entrrance of the citie and we wil shew thee mercie †Who when he had shewed them they stroke the citie in the edge of the sword but that man and al his kinred they dismissed †Who being dismist went into the Land of the Hetthims and built there a citie and called it Luza which is so called vntil this present day †Manasses also destroyed not Bethsan and Thanac with their litle townes and the inhabitantes of Dor and Ieblaam and Mageddo with their litle townes And the Chananeite began to dwel with them †But after that Israel was waxen strong he made them tributaries and would not destroy them †Ephraim also killed not the Chananeite that dwelt in Gazer but dwelt with him †Zabulon destroyed not the inhabitantes of Cetron Naalol but the Chananeite dwelt in the middes of him and was made tributarie to him †Aser also destroyed not the inhabitantes of Accho and of Sidon of Ahalab and Achazib and Helba and Aphec and Rohob †and he dwelt in the middes of the Chananeite the inhabiter of that Land neither did he kil them †Nepthali also destroyed not the inhabitantes of Bethsames Bethanath and he dwelt in the middes of the Chananeite the inhabiter of the Land and the Bethsamites Bethanites were tributaries to him †And the Amorrheite straytened the children of Dan in the mountaine and gaue them not place to goe downe to the playne †and he dwelt in mount Hares which is inter preted shelles in Aialon and Salebim And the hand of the house of Ioseph was agrauated and he became tributarie to him †And the border of the Amorrheite was from the Ascent of the Scorpion the rocke and the higher places CHAP. II. An Angel reciting manie benefites of God towardes Israel and their ingratitude 4. they weepe for their faultes 10. After the death of Iosue and other antientes of his time the people often fal and repenting are deliuered from afflictions 19. but stil fal againe worse and worse AND the Angel of our Lord went vp from Galgal to the place of weepers and said I brought you out of Aegypt and haue brought you into the Land for the which I sware to your fathers and I promised that I would not make frustrate my couenant with you for euer †onlie so that you should not make a league with the inhabitantes of this Land but should ouerthrow their altares and you would not heare my voice why haue you done this †For the which cause I would not destroy them from before your face that you may haue enemies and their goddes may be a ruine vnto you †And when the Angel of our Lord spake these wordes to al the children of Israel they lifted vp their voice and wept †And the name of that place was called the place of weepers or of teares and there they immolated hostes to our Lord. †Iosue therfore dismissed the people and the children of Israel went euerie one into his possession to obtayne it †and they serued our Lord al his daies and the daies of the ancientes of them that liued a long time after him and knew al the workes of our Lord which he had done with Israel †And Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and they buried him in the borders of his possession in Thamnathsare in the mount of Ephraim on the North side of mount Gaas †And al that generation was gathered to to their fathers and there rose others that knew not our Lord and the workes which he had done with
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
conteyne his thankesgeuing to God for benefites receiued and prophecie of thinges to come with a catalogue of valiant men THE SECOND BOOKE OF SAMVEL WHICH WE CAL THE SECOND OF KINGES CHAP. 1. Dauid hearing that Saul and Ionathas are slaine 11. mourneth with al his familie weeping and fasting 13. causeth him to be slaine who affirmed that he had killed king Saul 18. He traineth vp archers 19. and inuiteth also al Israel to mourne AND it came to passe after that Saul was dead that Dauid returned from the slaughter of Amalec and taryed in Siceleg two dayes †And in the third day there appeared a man coming out of Sauls campe his garments torne and sprinkled on the head with dust and as he came to Dauid he fel vpon his face and adored †And Dauid said vnto him Whence comest thou Who said to him I fledde out of the campe of Israel †And Dauid said vnto him What is the matter that is done tel me Who said The people is fled out of the battel and many of the people are ouerthrowen and dead yca Saul also and Ionathas his sonne are dead †And Dauid said to the yong man that told him How knowest thou that Saul is dead and Ionathas his sonne †And the young man that told him sayd By chance I came into mount Gelboe and Saulleaned vpon his speare moreouer the chariots and horsemen approched vnto him †and turning backward and seing me he called To whom when I had answered here I am †he said to me Who art thou And I said to him I am an Amalecite †And he said to me Stand vpon me and kil me because anguishes hold me and as yet al my life is in me †And standing vpon him I killed him for I knewe that he could not liue after the fal and I tooke the Diademe that was on his head the bracelette from his arme and haue brought to thee my lord hither †And Dauid taking his garments rent them and al the men that were with him †and they mourned and wept and fasted vntil euening vpon Saul and vpon Ionathas his sonne and vpon the people of our Lord and vpon the house of Israel because they were fallen by the sword †And Dauid said to the yong man that had told him Whence art whou Who answered I am the sonne of a man a stranger of Amalec †Dauid said to him Why didst thou not feare to put to thy hand to kil the annointed of our Lord †And Dauid calling one of his seruants said Goe runne vpon him Who stroke him and he died †And Dauid said to him Thy bloud be vpon thine owne head for thyn owne mouth hath spoken against thee saying I haue slaine the annointed of our Lord. †And Dauid mourned this kind of mourning vpon Saul and vpon Ionathas his sonne †and he commanded that they should teach the children of Iuda the bowe as it is written in the Booke of the iust And he said Consider o Israel for them that be dead wounded vpon thy high places †The Nobles ô Israel are slayne vpon thy mountaynes how are the valiants fallen †Tel it not in Geth neither tel ye it in the high waies of Ascalon lest perhaps the daughters of the Philisthijms be gladde lest the daughters of the vncircumcised reioice †Mountaines of Gelboe let neither dew nor rayne come vpon you neither be they fields of the first fruits because there was the shield of the valiantes cast away the shield of Saul as though he were not annointed with oyle †From the bloud of the slaine from the fatte of the valiants the arrowe of Ionathas neuer returned backward and the sword of Saul did not returne emptie †Saul and Ionathas amiable and comely in their life in death also were not diuided swifter then eagles stronger then lyons †Yee daughters of Israel weepe vpon Saul who clothed you with scarlet in delicaces who gaue golden ornaments to your attyre †How haue the valiantes fallen in battel Ionathas bene slayne in thy high places †I am sorie for thee my brother Ionathas exceeding beautiful and amiable aboue the loue of wemen As the mother loueth her onlie sonne so did I loue thee †How haue the strong fallen and the weapons of warre perished CHAP. II. Dauid is receiued and annointed King of Iuda 5. He commendeth those of Iabes Galaad which buried Saul 8. Isboseth the sonne of Saul reigneth ouer the rest of Israel 12. whereby riseth sharpe warre betwen Abner and Ioab chief captaines of the two kinges 30. Manie more are slaine of Abners partie then of Ioabs THEREFORE after these thinges Dauid consulted our Lord saying Shal I goe vp into one of the cities of Iuda And our Lord said to him Goe vp And Dauid said Whit her shal I goe vp And he answered him Into Hebron †Dauid therefore went vp and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel †yea and the men also that were with him Dauid brought euery one with his houshould and they abode in the townes of Hebron †And the men of Iuda came and annoynted Dauid there to reigne ouer the house of Iuda And it was told Dauid that the men of Iabes Galaad had buried Saul †Dauid therefore sent messengers vnto the men of Iabes Galaad and sayd vnto them Blessed be you to our Lord which haue done this mercie with your lord Saul and haue buried him †And now our Lord certes wil render you mercie and truth but I also wil requite you the good turne for that you haue done this thing †Let your handes be strengthned and be yee stout men for although your lord Saul be dead yet the house of Iuda hath annointed me to be their king †But Abner the sonne of Ner prince of Sauls armie tooke Isboseth the sonne of Saul led him about through the campe †and ordained him king ouer Galaad and ouer Gessuri and ouer Iezrahel ouer Ephraim and ouer Beniamin and ouer al Israel †Fourtie yeares old was Isboseth the sonne of Saul when he began to reigne ouer Israel and he reigned two yeares and only the house of Iuda folowed Dauid †And the number of the daies that Dauid abode reigning in Hebron ouer the house of Iuda was seuen yeares and six monethes †And Abner the sonne of Ner went forth and the seruantes of Isboseth the sonne of Saul out of the campe into Gabaon †Moreouer Ioab the sonne of Saruia and the seruants of Dauid went forth and mette them beside the poole of Gabaon and when they were come together into one place they sate one ouer against an other these on the one side of the poole and they on the other †And Abner said to Ioab Let the yong men rise and play before vs. And Ioab answered Let them rise †There rose therefore and passed twelue in number
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
these things are sayd in part of his waies and where as we haue heard scarce a litle droppe of his word who shal be able to behold the thunder of his greatnes CHAP. XXVII More and more â—ob confirmeth his innocencie auouching that God not presently iudging 11. wil in time condemne the wicked IOB also added taking his parable and sayd †God liueth who hath taken away my iudgement and the Omnipotent which hath brought my soule to bitternesse †That as long as breath remaineth in me and the spirit of God in my nosthrels †My lippes shal not speake iniquitie neither shal my tongue meditate lying †God forbid that I should iudge you to be iust til I faile I wil not departe from mine innocencie †My iustification which I haue begune to hold I wil not forsake for my hart doth not reprehend me in al my life †Let mine enemie be as the impions and mine aduersarie as the wicked one †For what is the hypocrites hope if couetousely he take by violence and God deliuer not his soule †Wil God heare his crie when distresse shal come vpon him †Or can he be delighted in the Omnipotent and inuocate God at al time †I wil teach you by the hand of God what the Omnipotent hath neither wil I hide it †Loe you doe al knowe and why speake you vaine thinges without cause †This is the portion of an impions man with God and inheritance of the violent which they shal receiue of the Omnipotent †If his children be multiplied they shal be in the sword nephewes shal not be filled with bread †They that shal be leaft of him shal be buried in death and his widowes shal not weepe †If he shal heape together siluer as earth and as clay shal prepare garmentes †He shal prepare in deede but the iust man shal be clothed with them and the innocent shal diuide the siluer †He hath built his house as a moth and as a keeper hath he made a bowre †The rich man when he shal sleepe shal take away nothing with him he shal oppen his eies finde nothing †Pouertie as water shal apprehend him in the night a tempest shal oppresse him †The burning wind shal take him vp and cary him away and as a whirle winde shal pul him violently out of his place †And he shal cast vpon him and shal not spare out of his hand fleing he shal flee †He shal claspe his handes vpon him and shal hisse vpon him beholding his place CHAP. XXVIII The maruâ—lous workes of God the author of nature shew his powre and wisdome 12. and that true riches consist not in temporal creatures but in wisdome 28. and feare of God SILVER hath beginnings of her vaines and gold hath a place where in it is molten †Yron is taken out of the earth and stone resolued with heate is turned into brasse †He hath set a time for darkenesse and the end of al thinges he considereth the stone also of darkenesse and the shadow of death †The torrent diuideth from the pilgrime people them whom the foote of the needie man hath forgotten and to whom there is no way †The land out of which bread grew in his place is destroyed with fire †The place of the sapphire the stones thereof and the cloddes of it gold †The bird hath not knowen the path neither hath the eie of the vulter beheld it †The children of merchantes haue not troden it neither hath the lionesse passed by it †He hath stretched forth his hand to the flint he hath ouerthrowen mountaines from the rootes †In the rockes he hath cut out riuers and his eie hath seene euerie pretious thing †The depthes also of riuers he hath searched hid things he hath brought forth to light †But where is wisdome to be found and what is the place of vnderstanding †Man knoweth not the price therof neither is it found in the land of them that liue pleasently †The depth sayth It is not in me and the sea speaketh It is not with me †The finest gold shal not be geuen for it neither shal siluer be weyed in the change therof †It shal not be compared with the died colours of India nor with Sardonyx the most pretious stone or with the Sapphire †Gold or glasse shal not be equal to it neither shal vessels of gold be changed for it †High and eminent thinges shal not be mentioned in comparison of it and wisedom is drawen out of secrete places †The topazius of Aethiopia shal not be equal to it neither shal it be compared to the cleanest diyng †From whence then cometh wisedom and what is the place of vnderstanding †It is hid from the eies of alliuing the foules of the ayre also know it not †Perdition and death haue sayd With our eares we haue heard the fame therof †God vnderstandeth the way of it and he knoweth the place therof †For he beholdeth the endes of the world looketh on al thinges that are vnder heauen †Who made a poise to the windes and weyed the waters in a measure †When he gaue a lawe to the raynes and a way to the sounding stormes †Then he saw it and declared and prepared and searched it †And he sayd to man Behold the feare of our Lord that is wisedom and to depart from euil vnderstanding CHAP. XXIX Againe Iob recounteth Gods former benefites as Wel his grace wherby he did good workes 5. as temporal prosperitie 9. and wisdome aboue other princes IOB also added taking his parable and sayd †Who wil grant me that I may be according to the former monethes according to the daies in which God kept me †When his lampe shined ouer my head I walked by his light in darknes †As I was in the daies of my youth when God was secretly in my tabernacle †When the Omnipotent was with me and my seruantes round about me †When I washed my feete with butter and the rocke powred me riuets of oile †When I went forth to the gatte of the citie and in the streate they prepared me a chaire †Yong men sawe me and hid them selues and old men rising vp stoode †The princes ceased to speake and did put the finger vpon their mouth †Dukes held in their voice and their tongue cleaued to their throte †The eare hearing counted me blessed and the eie seing gaue testimonie to me †For that I had deliuered the poore man crying out and the pupil that had no helper †The blessing of him that was readie to perish came vpon me and I conforted the hart of the widow †I was clothed with iustice and I reuested me with my iudgement as with a garment and crowne †I was an eie to the blind and a foote to the lame â€
glorie †But if they heare not they shal passe by the sworde and shal be consumed in folie †Dissemblers and crastie men prouoke the wrath of God neither shal they crie when they are bound †Their soule shal dye in tempest their life among the effeminates †He shal deliuer the poore out of his distresse and shal reuele his eare in tribulation †Therfore he shal saue thee most largely out of the narrow mouth and not hauing foundation vnder it and the quietnesse of thy table shal be ful of fatnesse †Thy cause is iudged as an impious mans cause and iudgement thou shalt receiue †Let not therfore anger ouercome thee that thou oppresse anie man neither let multitude of gifres in cline thee †Lay downe thy greatnes without tribulation and al the puissant of strength †Protract not the night that peoples may come vp for them †Beware thou decline not to iniquitie for thou hast begunne to folow it after miserie †Behold God is high in his strength and none is like to him among the lawgeuers †Who can search his waies or who can say to him Thou hast wrought iniquitie †Remember that thou knowest not his worke wherof men haue song †Al men see him euerie one beholdeth far of †Behold God is great surmounting our knowledge the number of his yeares is inestimable †Who taketh away the droppes of raine and powreth out showers as it were gulfes of water †Which flow out from the clowdes that couer al thinges from aboue †If he wil stretch forth clowdes as his tent †And lighten with his light from aboue he shal couer also the endes of the sea †For by these he iudgeth peoples and geueth victuals to manie mortal men †In his handes he bideth the light and commandeth it that it come agayne †He sheweth his freind therof that it is his possession and that he may ascend to it CHAP. XXXVII Eliu continueth his discourse shewing Gods wisdom powre and iustice by his meruelous workes of Meteors 14 and vse therof to mans commoditie 18. which the wisest mâ—n sufficiently vnderstand not much lesse may presume as he vniustly chargeth Iob to contend with God VPON this my hart is sore afrayd and is moued out of his place †Heare ye his speach in the terrour of his voice and the sound proceding out of his mouth †Vnder al the heauens he considereth and his light is vpon the endes of the earth †After him shal sounding roare he shal thunder with the voice of his greatnes shal not be found out when his voice shal be heard †God shal thunder in his voice meruelously he that doeth great vnsearcheable thinges †He that commandeth the snow to descend vpon the earth and the winter raines and the shower of his strength †He that signeth in the hand of al men that euerie one may know his workes †The beast shal enter into his couert and shal abide in his denne †From the inner partes shal tempest come forth and cold from Arcturus †When God bloweth frost congeleth and againe waters are powred most largely †Corne desireth clowdes and the clowdes spred their light †Which goe round about whither soeuer the wil of the gouerner shal lead them to al that he shal coÌ„mand them vpon the face of he whole earth †Whether in one tribe or in his land or in what place so euer of his mercy he shal command them to be found †Harken to these things Iob stand and consider the maruels of God †Doest thou know when God commanded the raines that they shew the light of his clowdes †Knowest thou the great pathes of the clowdes and the perfect knowledges †Are not thy garments hote when the earth shal be blowen with the South winde †Thou perhaps madst the heauens with him which are most sound cast as it were of brasse †Shew vs what we may say to him for we are wrapped in darkenes †Who shal tel him the things that I speake yea if man shal speake he shal be deuoured †But now they see not the light sodenly the ayre shal be thickned into clowdes and the wind passing by shal driue them away †From the North gold cometh toward God fearful praysing †We can not find him worthely great of strength and iudgement and iustice and he can not be vttered †Therfore shal men feare him and al that seme to themselues to be wise shal not dare to behold him CHAP. XXXVIII God after terrour of a whirlewind by way of examining his client Iob of diuers creatures about their nature sheweth that no man hath perfect knowlege of them much lesse of Gods immensitie BVT our Lord answering Iob out of a whirlewind sayd †Who is this that wrappeth in sentences with vnskilful wordes †Gird thy loynes as a man I wil aske thee and answer thou me †Where wast thou when I layd the foundations of the earth tel me if thou hast vnderstanding †Who set the measures therof if thou know or who stretched out the line vpon it †Vpon what are the foundations therof grounded or who let downe the corner stone therof †when the morning starres praised me together and al the sonnes of God made iubilation †Who shut in the sea with doores when it brake forth proceding as it were out of a matrice †When I made a clowde the garment therof and wrapped it in darkenes as in cloutes of infancie †I compassed it with my boundes and put barre and doores †And I sayd Hitherto thou shalt come and shalt not procede farder here thou shalt breake thy swelling waues †Didst thou after thy birth command the morning and shew the dawning his place †And didst thou hold the extremities of the earth shaking them and hâ—st thou shaken the impious out of it †The seale shal be restored as clay and shal stand as a garment †From the impious their light shal be taken away and the high aâ—me shal be broken †Hast thou entered into the depthes of the sea and walked in the lowest partes of the great depth †Haue the gates of death bene open to thee and hast thou sene the darkesome doores †Hast thou considered the bredth of the earth tel me if thou know al things †In what way the light dwelleth and what is the place of darkenesse †That thou canst bring euerie thing to his borders and vnderstand the pathes of the house therof †Didst thou know then that thou shouldest be borne and didst thou know the number of thy dayes †Hast thou entered into the treasures of the snow or hast thou beheld treasures of haile †Which I haue prepared for the time of the enemie for the day of fight and battel †What way is the light spred is
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
vpon hote coales that his soales be not burnt †so he that goeth in vnto his neighbours wife shal not be cleane when he shal touche her †It is no greate fault when a man shal haue stollen for he stealeth to fil his hungrie soule †also being taken he shal restore seuenfold and shal geue vp al the substance of his house †But he that is an aduouterer for penurie of harr shal destroy his owne soule †shame and ignominie he gethereth to himsefe his reproch shal not be blotted out †Because the zele and furie of the husband wil not spare in the day of reuenge †neither wil he yeld to any mans prayers neither wil he take for redemption verie many giftes CHAP. VII He further exhorteth youngmen to seke wisdom 5. especially to flee from the intisements of harlots largely describing the same 22. and the ruine of them that are so deluded MY sonne keepe my wordes and my preceptes hide with thee Sonne †keepe my commandmentes and thou shalt liue and my law as the apple of thine eie †binde it on thy fingers write it in the tables of thy hart †Say to wisdom thou art my sister cal prudence thy freind †that she may keepe thee from the strange woman and from the forenrer which maketh her wordes sweete †For out of the window of my house I looked out through the lattise †and I see litle ones I behold a foolish youngman †which passeth through the streates by the corner and goeth nigh the way of her house †in the darke the day being toward euening in the darkenes of the night and dimnes †And behold the woman meeteth him in harlotes atyre prepared to deceiue soules babling and wandering †impatient of rest nor able to consist in the house on her feete †now abrode now in the streates now lying in wayte neere the corners †And taking the youngman she kisseth him and with malepert countenance speaketh fayre saying †I vowed victimes for welfare this day I haue payed my vowes †Therfore I am come forth to meete thee desirous to see thee and I haue found thee †I haue wouen my bed with cordes I haue adorned it with tapestrie pictured out of Aegypt †I haue sprinkled my bed with myrâ—he aloes and cinamome †Come let vs be inebriated with brestes and let vs enioy desired embracings til the day appeare †For my husband is not at home he is gone a very long iourney †he caried with him a bagge of money in the day of the ful moone he wil returne to his house †She intangled him with many wordes and with flatterie of lippes drewe him †Immediatly he foloweth her as an oxe led to be a victime as a lambe playing the wanton and not knowing that he is drawen as a foole to bondes †til the arow pearse his liuer as if a birde should make haste to the snare and knoweth not that his life is in danger †Now therfore my sonne heare me and attend to the wordes of my mouth †Let not thy mind be drawen away in her wayes neither be thou deceiued with her pathes †For she hath cast downe manie wounded and al the most strong are slaine by her †Her house the wayes of hel penetrating to the inner partes of death CHAP. VIII Wisdom is preached in conspicious and most frequented places that none may pretend wante of admonition 7. her doctrin is true godlie profitable necessarie to al sortes of men 12. wisdom increated which is God himselfe is eternal 32. and bringeth eternal happines DOTH not wisdom crie and prudence geue her voice †Standing in the high loftie toppes ouer the way in the middes of the pathes †beside the gates of the citie in the verie doores she speaketh saying †O men to you I crie and my voice is to the children of men †O litle ones vnderstand subtiltie and ye vnwise marke †Heare ye because I wil speake of great thinges and my lippes shal be opened to preach right thinges †My throte shal meditate truth and my lippes shal detest the impious †Al my wordes are iust there is no wicked nor peruerse thing in them †They are right to them that vnderstand and iust to them that finde knowlege †Receiue ye discipline not money choose doctrine rather then gold †For wisdom is better then al most precious riches and whatsoeuer is to be desired can not be compared to it †I wisdome dwel in counsel and am present in lerned cogitations †The feare of our Lord hateth euil arrogancie and pride and wicked way and a duble toungued mouth I doe detest †Myne is counsel equitie prudence is mine strength is mine †By me kinges doe reigne and the makers of law decree iust thinges †By me princes rule and the mightie decree iustice †I loue them that loue me and they that watch toward me shal finde me †With me are riches and glorie glorious riches and iustice †For my fruite is better then gold and precious stone and my blosomes then chosen siluer †I Walke in the wayes of iustice in the middes of the pathes of iudgement †that I may enriche them that loue me and may replenish their treasures †Our Lord possessed me in the beginning of his wayes before he had made any thing from the beginning †From eternitie I was ordayned of old before the earth was made †The depthes were not as yet and I was now conceiued neither had the fountaines of waters as yet gushed forth †the mountaines with heauie hugenesse stoode not as yet before the litle hilles I was brought forth †he had not yet made the earth and the riuers and the poles of the round world †When he prepared the heauens I was present when with a certaine law and circuite he compassed the depthes †When he established the firmament aboue poysed the fountaines of waters †when he compassed the sea with her limites and set a law to the waters that they should not passe their boundes when he hanged the foundations of the earth †I was with him framing al thinges and was delighted euetie day playing before him at al time †playing in the world my delights to be with the children of men †Now therfore children heare me blessed are they that keepe my wayes †Heare ye discipline and be wise and reiect it not †Blessed is the man that heareth me that watcheth at my doores dayly wayteth at the postes of my doore †He that shal finde me shal finde life and shal draw saluation of our Lord †but he that shal sinne against me shal hurt his owne soule Al that hate me loue death CHAP. IX Wisdom hauing built her house with seuen pillers inuiteth al to a prepared banquette 11. promising to multiplie ioyful dayes 13. Folie
and a time to dance †A time to disperse stones and a time to gather A time to embrace and a time to be farre from embracings †A time to gette and a time to lose A time to kepe and a time to cast away †A time to rent and a time to sow together A time to kepe silence a time to speake †A time of loue and a time of hatred A time of warre and a time of peace †What hath man more of his labour †I haue sene the affliction which God hath geuen to the children of men that they may be distracted in it †He hath made al thinges good in their time and hath deliuered the world to their disputation and that man can not finde the worke which God hath wrought from the beginning vnto the end †And I haue knowne that there was no better thing then to reioyce and to do wel in his life †For euerie man that eateth and drinketh and seeth good of his labour this is the gift of God †I haue lerned that al the workes which God hath made perseuere for euer we can not adde anie thing nor take away from those thinges which God hath made that he may be feared †That which hath bene made the same is permanent the thinges that shal be haue already bene and God restoreth that which is past †I saw vnder the sunne in the place of iudgement impietie and in the place of iustice iniquitie †And I sayde in my hart the iust and the impious God wil iudge and then shal be the time of euerie thing †I sayd in my hart of the children of men that God would proue them and shew them to be like beastes †Therfore there is one death of man and beastes and the condition of both equal as man dieth so they also dye al thinges breath alike and man hath nothing more then beast al thinges are subiect to vanitie †and al thinges passe to one place of earth they were made and into earth they returne together †Who knoweth if the spirit of the children of Adam ascend vpward and if the spirite of beastes descend downward †And I haue found that nothing is better then for a man to reioyce in his worke and that this is his portion For who shal bring him to know the thinges that shal be after him CHAP. IIII. In this would manie innocents are oppressed 4. The potent sometimes enuied contemned 15. and forsaken by their subiectes 17. especially when the superiors obey not God ITurned myself to other thinges and I saw the oppressions that are done vnder the sunne and the teares of the innocents and no comforter that they can not resist their violence being destitute of al mens helpe †And I praised rather the dead then the liuing †and happier then both haue I iudged him that is not yet borne nor hath sene the euils that are done vnder the sunne †Againe I haue contemplated al the labours of men and their industries I haue perceiued to lie open to the enuie of their neighbour and in this therfore there is vanitie and superfluous care †A foole foldeth his handes together and eateth his owne flesh saying †Better is an handful with rest then both handes ful with labour and affliction of mind †Considering I found also an other vanitie vnder the sunne †There is one and he hath not a second not a sonne not a brother and yet he ceaseth not to labour neither are his eyes satisfied with riches neither doth he recount saying For whom do I labour and defraud my soule of good thinges in this also is vanitie and very il affliction †“ It is better therfore that two be together then one for they haue profite of their societie †if one fal he shal be stayed vp of the other Woe to him that is alone because when he falleth he hath none to lift him vp †And if two sleepe together they shal warme eche other one how shal he be warmed †And if a man preuaile against one two resist him a triple coard is hardly broken †Beter is a child that is poore and wise then a king old and foolish that knoweth not to foresee for hereafter †Because out of the prison and cheynes sometime there cometh one forth to a kingdom and an other borne in his kingdom is consumed with pouertie †I saw al men aliue that walke vnder the sunne with the second yongman which shal rise vp for him †The number of the people of al that haue bene before him is infinite and they that shal be afterward shal not reioyce in him But this also is vanitie and affliction of spirite †Take heede to kepe thy foote when thou entrest into the house of God and approch thou to heare †For much better is obedience then the victimes of fooles who know not what euil they doe ANNOTATIONS CHAP. IIII. 9. It is better that tvvo be together Besides the commendation of charitie and freindshipe amongst men which is one proper sense of this place S. Ierom expoundeth it also of the necessitie of Christs dwelling in mans soule of his continual assisting grace that man alone lie not open to the deceiptes of the aduersarie The benefite of feloshippe sayth he is streightwayes shewed in the profite of societie For if the one fal as * the iust falleth often Christ raiseth vp his partner for vvoe to him vvho falling hath not Christ in him to raise him vp If one also slepe that is be dissolued by death and haue Christ vvith him being vvarmed and quickned he sooner reuiueth And if the diuel be stronger in impugning against a man the man shal stand and Christ vvil stand pro homine suo pro sodali suo for his man for his companion Not that Christs povvre alone is vveake against the diuel but that free wil is leift to man and we doing our endeuour he becometh stronger in feighting And if the Father the Sonne and the Holie Ghost come vvithal this sodalitie is not soone broken Yet that vvhich is not soone broken may sometimes be broken For this triple coard vvas in Iudas the Apostle but because after the morsel the diuel entered into him this coard was broken Thus S. Irom teacheth that neither can man without Christ resist tentations nor rise from anie sinne in this life or in the next neither vvil Christ vvithout mans consent and endeuour stay him from falling nor raise him vp being fallen CHAP. V. An exhortation to speake discretly and reuerently of God 3. to performe vowes 6. not to be trubled with imaginations nor present oppressions of the poore 9. Auarice is neuer satiate 11. riches sometimes cause sicknes ruine of the bodie 18. and obliuion of God SPEAKE not anie thing rashly neither let thy hart be swift to vtter a word before God For God is
and let vs enioy the good thinges that are and let vs quickly vse the creature as in youth †Let vs fil ourselues with precious wine and oyntments and let not the flowre of the time passe vs. †Let vs crowne ourselues with roses before they wither let there be no medow which our riote shal not passe through †Let none of vs be exempted from our rioteousnes euerie where let vs leaue signes of ioy because this is our portion and this our lot †Let vs oppresse the poore iust man and not spare the widow nor reuerence the oldmans grey head of long time †But let our strength be the law of iustice for that which is Weake is found vnprofitable †Let vs therfore circumuent the iust because he is vnprofitable to vs and he is contrarie to our workes and reprochfully obiecteth vnto vs the sinnes of the law and defameth in vs the sinnes of our discipline †He boasteth that he hath the knowlege of God and nameth himselfe the sonne of God †He is made vnto vs to the defaming of our cogitations †He is greuous vnto vs euen to behold because his life la vnlike to others and his wayes are changed †We are estemed of him as triflers and he absteyneth from our wayes as from vncleannes and he preferreth the later ends of the iust and glorieth that he hath God for his father †Let vs see therfore if his wordes be true and let vs proue what thinges shal come to him and we shal know what shal be his later ends †For if he be the true sonne of God he wil defend him wil deliuer him from the hands of the aduersaries †By contumelie and torment let vs examine him that we may know his reuerence and proue his patience †To a most shameful death let vs condemne him for there shal be respect had vnto him by his wordes †These thinges haue they thought and haue erred for their malice hath blinded them †And they haue not knowen the sacraments of God nor hoped for the reward of iustice nor estemed the honour of holie soules †For God created man incorruptible and to the image of his owne likenes he made him †But by the enuie of the diuel death entred into the world †and they folow him that are of his part CHAP. III The iust contemned by the wicked and proued by tentations are happie 10. and the wicked vnhappie 12. Chastitie shal be rewarded adulterous generations shal not prosper BVT the soules of the iust are in the hand of God and the torment of death shal not touch them †They semed in the eies of the vnwise to die and their decease was counted affliction †and that which with vs is the way is destruction but they are in peace †And though before men they suffered torments their hope is ful of immortalitie †Vexed in few thinges in many they shal be wel disposed of because God hath tempted them and hath found them worthie of him selfe †As gold in the furnace he hath proued them and as an host of holocaust he hath receiued them and in time there shal be respect of them †The iust shal shine and as sparkes in a place of reedes they shal runne abrode †They shal iudge nations haue dominion ouer peoples and their Lord shal reigne for euer †They that trust in him shal vnderstand truth and the faithful in loue shal rest in him because rest and peace is to his elect †But the impious according to the thinges which they haue thought shal haue correption which haue neglected the iust haue reuolted from our Lord. †For he that reiecteth wisdom and discipline is vnhappie and their hope is vaine and labours without fruite and their workes vnprofitable †Their wiues are sensles and their children most wicked †Cursed is their creature because happie is the barren woman and the vndefiled which hath not knowen bed in sinne she shal haue fruite in visitation of holie soules †and the eunuch that hath not wrought iniquitie with his hands nor thought most wicked things against God for the chosen gift of fayth shal be geuen to him and a most acceptable lot in the temple of God †For of good labour there is glorious fruite and the roote of wisdom which falleth not †But the children of adulterers shal be in consummation and the sede of the vnlawful bed shal be destroyed †And if certes they be of long life they shal be reputed for nothing their last oldage shal be without honour †And if they dye quickly they shal haue no hope nor speach of comfort in the day of acknowledging †For of a wicked nation the endes are cruel CHAP. IIII. Great difference betwen chaste and adulterous generations 7. Speedier death of the iust is recompensed by Gods prouidence 19. but the wicked incurre greater damnation by liuing long O How beautiful is the chaste generation with glorie for the memorie therof is immortal because it is knowen both with God and with men †When it is present they imitate it and they desire it when it hath withdrawen itself and it triumpheth crowned for euer winning the reward of vndefiled conflictes †But the multitude of the impious that hath manie children shal not be profitable and bastarde plants shal not take deepe roote nor lay sure fundation †And if in the boughes for a â—ime they shal spring being weakly set they shal be moued of the winde and by the vehemencie of the windes they shal be rooted out †For the vnperfect boughes shal be broken and their fruites shal be vnprofitable and sowre to eate and meete for nothing †For the children that be borne of wicked sleepes are witnesses of wickednes against the parents in their examination †But the iust if he be preuented with death shal be in a place of refreshing †For venerable oldage is not that of long time nor accounted by the number of yeares but the vnderstanding of a man are grey heares †and an immaculate life is old age †Pleasing God he is made beloued and liuing among sinners he was translated †“ He was taken away lest malice should change his vnderstanding or lest anie guile might deceiue his soule †For the bewitching of vanitie obscureth good thinges and the inconstancie of concupiscence peruerteth the vnderstanding that is without malice †Being consummate in short space he fulfilled much time †for his soule pleased God for this cause he hastened to bring him out of the middes of iniquiries but the peoples that are seing and not vnderstanding nor putting such thinges in their hartes †that the grace of God and mercie is toward his saintes and respect toward his elect †But the iust dead condemneth the impions aliue and youth soone ended the long life of the vniust †For they
not the sinful man that is rich †The great one and the iudge and the mightie is in honour and there is none greater then he that feareth God †Free men wil serue a seruant that is wise and a man that is prudent and hath discipline wil not murmur being rebuked and the ignorant shal not be honoured †Extol not thyself in doing thy worke and linger not in the time of distresse †better is he that worketh and abundeth in al thinges then he that glorieth and lacketh bread †Sonne in mildenes keepe thy soule and geue him honour according to his desert †Him that sinneth agaynst his owne soule who shal iustifie and who shal honour him that dishonoureth his owne soule †The poore man is glorified by his discipline and feare there is a man that is honoured for his substance †But he that is glorified in pouertie how much more in substance and he that is glorified in substance let him feare pouertie CHAP. XI Wisdom by humilitie meriteth exaltation 7. Iudge not before examination 16. Trust not in riches 14. God sendeth both prosperitie and aduersitie for the good of his seruants 31. Take heede of the deceiptful THE wisdom of the humble shal exalt his head shal make him sitte in the middes of great men †Prayse not a man in his beautie neither despise a man by his looke †The bee is smal among fowles and her fruite hath the beginning of sweetnes †In apparel doe not glorie at any time nor be extolled in the day of thine honour because the workes of the Highest onlie be meruelous and his workes are glorious and secrete and not seene †Manie tyrantes haue sitte in the throne and he whom no man would thincke hath worne the crowne †Manie mightie men haue bene greatly oppressed and the glorious haue bene deliuered into the handes of others †Before thou enquire blame no man and when thou hast enquired chasten iustly †Before thou heare answer not a word and in the middes of ancients adde not to speake †Striue not for that thing which doeth not molest thee and consiste not in the iudgement of sinners †Sonne let not thy doings be in manie thinges and if thou be rich thou shalt not be free from sinne for if thou pursew thou shalt not attayne and if thou runne before thou shalt not escape †There is one that laboureth and hasteneth and is a sorowful impious man and so much the more he shal not abound †There is a lither man that wanteth recouerie more fayling in strength and abunding in pouertie †and the eie of God hath respected him in good and hath erected him from his low estate and hath exalted his head and manie haue merueled at him and haue honoured God †Good thinges and euil life and death pouertie and honestie are of God †Wisdom and discipline and the knowlege of the law are with God Loue and the wayes of good thinges are with him †Errour and darkenes are created with sinners and they that reioyce in euils waxe old in euil †The gift of God is permanent to the iust and his prospering shal haue successe for euer †There is that is enriched by doing sparingly and this is the portion of his reward †in that he sayth I haue found me rest and now I wil eate of my goods alone †and he knoweth not that time passeth death approcheth and he must leaue al to others and shal die †Stand in thy couenant and commen therein and grow old in the worke of thy commandements †Abide not in the workes of sinners But trust in God and tarie in thy place †For it is easie in the eies of God sodainly to enrich the poore man †The blessing of God hasteth to the reward of the iust and in a swift houre his prospering fructifieth †Say not What neede I and what good shal I haue by this †Say not I am sufficient for my self and what shal I be made worse by this †In the day of good thinges be not vnmindful of euils and in the day of euils be not vnmindful of good thinges †because it is easie before God in the day of death to reward euerie one according to his wayes †The malice of an houre maketh obliuion of great voluptuousnes and in the end of a man is the disclosing of his workes †Before death prayse no man because a man is knowen in his children †Bring not euerie man into thine house for there be manie traynes of the deceitful man †For as the stomakes belche of stinking breathes and as the partriche is brought in the cage and as the doe into the snare so also the hart of the proude and as a watche man that seeth the fal of his neighbour †For turning good thinges into euil he lyeth in wayte and on the elect he wil lay a blot †For of one sparke fire is increased and of a deceitful man bloud is increased and a sinful man lyeth in wayte for bloud †Take heede to thy self of the pestiferous person for he forgeth euils lest perhaps he bring vpon thee derision for euer †Admitte a straunger to thee and he shal ouerthrow thee in an hurlewind shal make thee an aliene from thine owne CHAP. XII Vse beneuolence towards good men 10. Trust not enemies ouer much IF thou wilt doe good know to whom thou doest it and there shal be much thanke in thy good deedes †Doe good to the iust and thou shalt finde great rewarde and if not of him assuredly of our Lord. †For it is not wel with him that is euer occupied in euil thinges and that geueth not almes because the Highest both hateth sinners and hath mercie on them that are penitent †Geue to the merciful and receiue not the sinner both to the impious to sinners he wil repay vengeance keping them vnto the day of vengeance †Geue to the good and receiue not a sinner †Doe good to the humble and geue not to the impious prohibite to geue him bread lest therin he be mightier then thou †for thou shalt finde duble euils in al the good whatsoeuer thou shalt do to him because the Highest hateth sinners and wil repay vengeance to the impious †A freind shal not be knowen in prosperitie and an enimie shal not be hid in aduersitie †In the prosperitie of a man his enimies are in sorow and in affliction a freind is knowne †Credite not thyn enemie for euer for as a brasse potte his wickednes rusteth †and if humbling himself he goe crouching be aduised in thy mind and beware of him †Place him not by thee neither let him sitte on thy right hand lest perhaps turning into thy place he seke after thy seate and at the last thou know my wordes and be pricked in my sayinges †Who
drunke euen to the dregges †There is none that can vphold her of al the children that she hath borne and there is none that taketh her by the hand of al the children that she hath brought vp †There are two thinges which haue happened to thee who shal be sorie for thee Spoile and destruction and famine and the sword who shal comfort thee †Thy children are throwen forth they haue slept in the head of alwayes as the orix that is snared ful of the indignation of our Lord of the rebuke of thy God †Therefore heare this poore little one and drunken not of wine †Thus sayth thy dominatour our Lord and thy God who hath fought for his people Behold I haue taken out of thy hand the cuppe of drousines the botome of the cuppe of mine indignation thou shalt not adde to drinke it any more †And I wil put it in their hand that haue humbled thee and haue sayd to thy soule Bow downe that we may passe ouer and thou hast layd thy bodie as the ground and as a way to them that passe ouer CHAP. LII The prophet alluding to the deliuerie of Sion and Ierusalem from Babylonical captiuitie sturreth vp the Church of Christ to reioyce for the deliuerie from sinne 7. which Christs Apostles preached 10. with great fruite in al nations ARISE arise put on thy strength ô Sion put on the garments of thy glorie ô Ierusalem the citie of the holie one because the vncircumcised and vncleane shal adde no more to passe by thee †Be shaken out of the dust arise sit vp Ierusalem loose the bonds of thy necke ô captiue daughter of Sion †Because thus sayth our Lord You were sold for nought and without siluer you shal be redemed †Because thus sayth our Lord God My people went downe into Aegypt at the beginning to be a seiourner there and Assur without any cause did oppresse them †And now what haue I here sayth our Lord because my people is taken away for nought Their rulers doe vniustly sayth our Lord and continually al the day my name is blasphemed †For this cause shal my people know my name in that day because I myself that spake loe am present †How beautiful vpon the mountaines are the feete of him that euangelizeth preacheth peace of him that telleth good preaching health that sayeth to Sion Thy God shal reigne †The voice of thy watchemen they haue lifted vp their voice they shal prayse together because eie to eie they shal see when our Lord shal conuert Sion †Reioyce prayse together ye deserts of Ierusalem because our Lord hath comforted his people he hath redemed Ierusalem †Our Lord hath prepared his holie arme in the sight of al the Gentiles and al the endes of the earth shal see the saluation of our God †Depart depart goe ye out from thence touch not a polluted thing goe out of the middes of her be cleansed ye that carie the vesseles of our Lord. †Because you shal not goe out in tumult neither with flight shal you make hast for our Lord wil goe before you and the God of Israel wil gather you together †Behold my seruant shal vnderstand he shal be exalted and shal be lifted vp and shal be exceding high †As manie haue bene astoined vpon thee so shal his looke among men be inglorious and his forme among the sonnes of men †He shal sprinkle manie nations kinges shal shut their mouthe vpon him because they to whom it was not told of him haue sene and they that heard not haue beheld CHAP. LIII Al wil not beleue Christs Gospel to whom it shal be preached 2. as the mysterie of his ignominious death for al mens sinnes 7. which he wil suffer most mekely 10. for which his name shal be glorified in al places VVHO hath beleued our hearing and the arme of our Lord to whom is it reueled †And he shal come vp as a yong spring before him and as a roote from a thirstie ground there is no beautie in him nor comelinesse and we haue sene him and there was no sightlines and we were desirous of him †Despised and most abiect of men a man of sorowes and knowing infirmitie and his looke as it were hid and despised whereupon neither haue we estemed him †He surely hath borne our infirmities and our sorowes he hath caried and we haue thought him as it were a leper and striken of God and humbled †But he was wounded for our iniquities he was broken for our sinnes the discipline of our peace vpon him and with the waile of his stripe we are healed †Al we haue strayed as sheepe euerie one hath declined into his owne way and our Lord hath put vpon him the iniquitie of al vs. †He was offered because him self would and opened not his mouth as a sheepe to slaughter shal he be led and as a lambe before his shearer he shal be dumme and shal not open his mouth †from distresse and from iudgement he was taken vp who shal declare his generation because he is cut out of the land of the liuing for the wickednes of my people haue I striken him †And he shal geue the impious for his burial and the riche for his death because he hath not done iniquitie neither was there guile in his mouth †And our Lord would breake him in infirmitie if he shal put away his soule for sinne he shal see seede of long age and the wil of our Lord shal be directed in his hand †For that his soule hath laboured he shal see and be filled in his knowlege the same my iust seruant shal iustifie manie and he shal beare their iniquities †Therefore wil I distribute vnto him verie manie and he shal diuide the spoiles of the strong for that he hath deliuered his soule vnto death and was reputed with the wicked and he hath borne the sinnes of manie and hath prayed for the transgressours CHAP. LIIII Gentiles who were barren shal multiplie in the Church of Christ 10. from which Gods mercie shal neuer be separated PRAISE ô barren woman which bearest not sing prayse and make ioyful noyse which didst not beare because manie are the children of the desolate more then of her that hath a husband saith our Lord. †Enlarge the place of thy tent and stretch out the skinnes of thy tabernacles spare not make long thy coardes and fasten thy nailes †For thou shalt penetrate to the right hand and to the left and thy seede shal inherite the Gentiles and shal inhabite the desolate cities †Feare not because thou shalt not be confounded nor blush for thou shalt not be ashamed because thou shalt forget the confusion of thy youth and the reproch of thy widowhood thou shalt remenber no more †Because he shal rule ouer thee that made thee the
Iuda and the bones of the princes thereof and the bones of priests and the bones of the Prophets and the bones of them that inhabite Ierusalem out of their sepulchers †And they shal spread them abrode in the sunne and the moone and al the host of heauen which they haue loued and which they haue serued and after which they haue walked and which they haue sought and adored they shal not be gathered and they shal not be buried they shal be as a dunghil vpon the face of the earth †And they shal choose rather death then life al that shal be remaining of this wicked kinred in al places which are leaft to the which I haue cast them out saith the Lord of hostes †And thou shalt say to them Thus saith our Lord Shal not he that falleth rise againe and he that is turned away shal he not turne againe †Why then is this people in Ierusalem turned away with a contentious reuolting they haue apprehended lying and would not returne †I attended and harkned no man speaketh that which is good there is none that doth penance for his sinne saying What haue I done They are al turned to their owne course as an horse going with violence to battel †The kite in the heauen hath knowen her time the turtle and the swalow and the storke haue obserued the time of their coming but my people haue not knowen the iudgement of the Lord. †How say you We are wise and the law of our Lord is with vs In very deede the lying penne of the Scribes hath wrought lying †The wise are confounded they are terrified taken for they haue cast away the word of our Lord and there is no wisedom in them †Therefore wil I geue their wemen to strangers their fildes to inheritours because from the least euen to the greatest al folow auarice from the prophet euen to the priest al make lies †And they healed the destruction of the daughter of my people to ignominie saying Peace peace when there was not peace †They are confounded because they haue done abomination yea rather they are not confounded with confusion and they haue not knowen how to blush therefore shal they fal among them that fal in the time of their visitation they shal fal saith our Lord. †Gathering I wil gather them together saith our Lord there is no grape in the vines and there are no figges on the figtree the leafe is fallen downe and I haue geuen them the thinges that are passed †Why doe we sitte come together and let vs enter into the fenced citie and let vs be silent there because the Lord our God hath made vs to be silent and hath geuen vs water of gaule for drinke for we haue sinned to our Lord. †We expected peace and there was no good a time of medicine and behold feare †From Dan was the snoring noyse of his horses heard with the voice of the neyinges of his fighting horses al the land was moued and they came and deuoured the land and the fulnes thereof the citie and the inhabitants thereof †For behold I wil send you serpents basaliskes for which there is no inchantment and they shal bite you saith our Lord. †My sorow is aboue sorow my hart mourning within me †Behold the voice of the daughter of my people from a farre countrie Is not our Lord in Sion or is not her king in her Why then haue they prouoked me to wrath in their sculptils and in strange vanities †The haruest is past sommer is ended and we are not saued †For the affliction of the daughter of my people I am afflicted and made sorowful astonishment hath taken me †Is there noe rosen in Galaad or is there no phisition there Why then is not the wound of the daughter of my people closed CHAP. IX The prophet lamenteth the future calamitie of the people and their false dealing ech with others 12. willing al to consider that their wickednes is the cause of their miserie 17. and to mourne 23. and returne to God 25. Who otherwise wil punish both Gentiles and Iewes not circumcised in hart VVHO wil geue water to my head and to mine eies a fountaine of teares and I wil weepe day night for the slaine of the daughter of my people †Who wil geue me in the wildernes an inne of wayfaring men and I wil forsake my people and depart from them because they are al adulterers an assemblie of transgressors †And they haue bent their tongue as a bowe of lying and not of truth they haue taken courege in the land because they haue proceeded from euil to euil and me they haue not knowen saith our Lord. †Let euerie man take heede to himself of his neighbour and in euerie brother of his let him not haue affiance because euerie brother supplanting wil supplant and euerie freind wil walke deceitfully †And man shal scorne his brother and they wil not speake truth for they haue taught their tongue to speake lies they haue laboured to doe vniustly †Thine inhabitation is in the middes of deceipt in deceipte they haue refused to know me saith our Lord. †Therefore thus saith the Lord of hostes Behold I wil melt and wil trie them for what els shal I doe at the face of the daughter of my people †Their tongue is a wandring arrow it hath spoken guile in his mouth he hath spoken peace with his freind and secretly he layeth waite for him †Shal I not visite vpon these thinges saith our Lord or vpon such a nation shal not my soule be reuenged †Vpon the mountaines I wil take vp weeping and lamentation vpon the beautiful places of the desert mourning because they are burnt for that there is not a man that passeth through they haue not heard the voice of the owner from the foule of the ayre vnto the beastes they are gone away and departed †And I wil make Ierusalem to be heapes of sand and dennes of dragons and I wil geue the cities of Iuda into desolation because there is not an inhabiter †Who is a wise man that can vnderstand this and to whom the word of the mouth of our Lord may be made that he may declare this why the earth hath perished and is burnt as a desert because there is none that passeth through †And our Lord said Because they haue forsaken my law which I gaue them and haue not heard my voice and haue not walked in it †And they haue gone after the peruersitie of their owne hart and after Baalim which they learned of their fathers †Therfore thus saith the Lord of hostes the God of Israel Behold I wil feede this people with worme wood and geue them water of gaule to drinke †And I wil disperse them in the Nations which they and their fathers haue not knowen and I wil
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
cursed in the old Testament but such as now serue not God rightly and yet prosper in this world shal in a moment descend into hel Iob. 21. :: After manie other plagues and punishments at last the Iewes refusing and persecutiÌ„g Christ were reiected and Gentiles called into the Church and aduanced aboue them Theod q. 34. in Deut. :: For sinnes past God letteth some runne into reprobate sense permitting them to their owne freewil who being voide of grace wilfully obdurate them selues Theod. q. 37. in Deut. :: A mind secretly infected with idolatric :: The appetite drunken with pleasures thirsteth stil more :: Secrete thinges are knowne to God manifest thiÌ„ges to men Theod. 9. 38. in Deut. :: Some sinners through great repentance become more vertuous and are more rewarded then some that offended lesse :: God gaue man libertie to choose what he would folow S. Aâ—b in Psal 40. v. 10 By grace men are made able to kepe Gods coÌ„mandments So the commandmentes are not impossible S. Aug. denat et grat c. 69. et q. 54. in Deut. rheod q. â—8 in Deut. S. Cypri li. 3. c. 52. ad Quir. S. Amb. in Psal 40. Freewâ—â— The fourth part An exhortation to serue God with predictioÌ„ of their often sinnes and punishmentes :: He meaneth that he caÌ„ not exercise the office of a captaine general and bring the people into the promised land :: Mâ—â—ter is more easily kept in memorie then prose :: And so by this Canticle they are conuinced that they were abundantly for warned not to breake couenaÌ„t with God The eleuenth prophecie in the office before Masâ—e on Easter eue And the third on whitsuneue The canticle at Laudes on Saturday a Al thinges in heauen and in cartâ— testifie that God dealeth wel with his people b Doctrine doth fructifie in good soules as raine dew in the ground c Mans first dutie is to praise God d The next to acknowledge his owne sinnes defectes c At the towre of Babel f Israel being but one people possessed the inheritance of seuen other nations g God choise Israel to be his peculiar people of mere grace and protected them h Bees without mens industrie made honie in the rockes i Oliue trees prospered in stonie places k Temporal prosperitie occasion of the Iewes reuolting from God l Noueltie allureth carnal people to idolatrie and heresie m For their peruersnes God withdrew his helpe from them n God first loueth before anie man loueth him but men first for sake God before he forsake them o The Iewes reputed most GeÌ„tiles foolish yet now they are inferior to al. p For iust causes God some times differreth punishment q True wisdome considereth thinges past vnderstandeth things present and prouideth for things to come r Al infideles confesse more Maiesty in the true God and in his ReligioÌ„ then in their owne Å¿ Euen such offenders as thinck them selues secure escape not t It is vnpossible that false goddes should helpe theirfolowers in necessitie v The vaine counsel of the wicked being detected shal be punished Caluin contradicteth the holie Scripture Alwaies some good in the Church of the old TestameÌ„t :: The ancient fathers expound these blessinges rather of the Church of Christ then of the Iewes Synagogue s. Aug. q. 56. Theod. q. 44. in Deut. :: The priestlie tribe must especially preferre Gods seruice before their neerest kinred :: The Temple was built in the tribe of Beniamin which God more specially protected and so they dwelt more securely Theod. q. 45. in Deut. :: Epthaim is preferred before his elder brother agreable to their granfathers prophetical blessing Gen. 48. :: The sinne of ZaÌ„bri a prince of Simeons tribe in fresh memorie Nu. 25. semeth to be the cause why this tribe is not partilarly blessed but only in general with al Israel The prophetical sense of these blessiÌ„ges is more certaine more euident then the historical The fifth part The death burial and singular praise of Moyses :: God eleuated his visiue powre aboue nature to see so farre :: Onlie Angels whose ministerie God vsed herein knew the place of his burial lest the Iewes prone to idolatrie might haue honored him for God Histor Scholast VVhosoeuer was author the authoritie of this booke is certaine Bookes of holie Scripture principally treating of seueral argumentes yet in the same participat ech sorte with others The côtentes of this books S. Hiero. Epist ad Paulin. S. Amb. in Psal 47 S. Aug. li. 12 c. 31. li. 16. c. 19. contra Faust Manich. Diuided into foure partes The first part Of the passage of Israel ouer Iordan :: Besides Man na which yeâ— câ—assed not they might 〈◊〉 they would prouide other meate prefiguring that in the primitiue Church it should be lawful to vse legal ceremonies with euangelical rites for a time til the old law were buried with honour :: Notwithstanding this officious lie which is a venial sinne S. Paul Heb. 11. and S. Iames c. 2. testifie that she was iustified by her faith in God and by good workes towards these men S. Aug. cont Mâ—udac â— 17. See Annot Iac. 2. v. 25. :: In place of the cloud and piller of fire the arke is now caried for their guid and direction :: It perteined to the Leuites office to carie the arke Num. 4 but in this special seruice miraculous passage the Priestes did carie it so the greater may do the office of the lesse not contrariwise :: God shewed by this miracle that Iosue had special commission from him and that vnder his gouernment the people should prosper An obiection for laiheadship of the Church Answer Moyses chief both in spiritual and temporal authoritie which was after diuided betwen the high Priest temporal Prince The high priest superiour Iosue executed Gods wil not by spiritual iurisdictioÌ„ but with subordination to the high priest Exod. 4. 5. 6. c. Deut. 17. Chap. 5. 8. 22. 23. 24. Other good princes haue also much aduanced religion but not taken supramacie in spiritual causes Veniam â—etiturus For maintaining Catholique religion against heretikes the kings of Spaine haue the title Catholique The French Kinges most Christian Kinges of England Defenders of the saith â—n Do. 1521. :: Is not the forme of a crosse as conuenieÌ„t a signe to put christians in mind how our Sauiour redemed vs as these stones were to the Iewes how God brought their fathers ouer Iordan :: See annotations annotations c. 3. v. 8. :: CircuÌ„cision had bene omitted sourtie yeares whiles they were in the deserte alwayes vncertaine when to march so it is now commanded the second time * Fuâ—menâ—ie :: Not God but of Gods hoste Religious honour due to Angels See Annot Exâ— 20. Holie places The second part Of conqueâ—ing the Land of promise :: God appointed this long and solemne procession to the end it might appeare that the walles of Iericho â—el not by chance noâ— by force of mans industrie
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
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâ—e in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of 〈…〉 e. After remissioÌ„ it is satisfactorie and meritorious The perfectioÌ„ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ— omnipotent k vnknowen â—â— riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâ—huchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌ„s intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow 〈…〉 them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ— p. 2. â— â— q. â—4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to â—rie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so â—ateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ„ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ— stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
dignitie vvisdome or other like qualitie but their iust merites :: A prayer of iust zele e Shal most wicked men stil be suffered to speake so insolently :: A description of heathnish and heretical crueltie :: Scarse anie Atheistes are so blind as thus to thinke but manie sinners so behaue them selues as if God saw not knew not or at least cared not vvhat they do f So vnpossible is it that God should be ignorant or careles vvhat men do that he also knovveth and obserueth most secret thoughtes g Mitigate and temper his afflictions that by patience and fortitude the iust may perseuere and not be ouerwhelmed h The whole Church shal neuer be reiected nor forsaken i Iustice is conuerted into iudgement vvhen iust meaning is put in vvorke and practise that it may appeare in iudgement Also God vvho doth suffereth al iustly vvil conserue his inheritance the Church euen vnto the day of iudgement k The sense is easie by transposing the vvordes al that are right of hart are nere it that is shal like and approue Gods iustice vvhen the vvicked shal repine and blaspheme it l when I felt and complained that I was in danger thou didst assist me m Onlie faith sufficeth not but careful laboure in keping Gods commandmnts is required n The iust do hope for eternal saluation to which God wil bring them o And God the reuenger of wronges wil at last cast the wicked into eternal torments Christ our Lord and king the 5. key a Praise songue with voices b inspired to Dauid written by him This Inuitation is most fitly ordayned by the Church for the proeme or beginning of Mattins c VVith great and solemne exultation d God our Creator is also our Protector Sauiour e Let vs be more diligent and preuent our accustomed time For no man can preuent Gods grace with anie good worke who first preuenteth vs els we can neither doe nor thincke anie good thing f not only in singing his praise with voice but also with musical instruments g So also Isaias c. 45. v. 23. and S. Paul Philip. 2. teach that kneeling or bowing the knees as an external religious ceremonie is acceptable to God h It is most iust and necessarie that we adore God because he made vs and al this world for vs hath also redemed vs and made vs his people as shepe of his pasture and as a Pastor feedeth and gouerneth vs. i of his making k Though some haue often repelled and resisted Gods grace yet if they receiue it being offered againe it wil auaile them to remission of sinnes l The Israelites in the desert tempted God by desiring water and flesh of voluptuous concupiscence without necessitie For Manna did both extinguish their thirst and tasted vnto them whatsoeuer they desired Exo. 16. That also which was left vngathered when the sunne waxed hotte melted v. 21. and serued their cattel for drincke So this tentation was a figure of those which require to communicate vnder both kindes as if one did not conteine as much as both m By this mention of the offence of fourtie yeares as long before passed is conuinced that Moyses writte not this Psalme who died in the very fourtith yeare of their abode in the desert And S Paul citing the wordes of this Psalme Heb. 4. manifestly acknowlegeth Dauid the writter therof and that it was written long after Moyses time in these wordes v 7 Againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue saide To day if you shal heare his voice do not obdurate your hartes For if Iesus that is Iosue had geuen them rest he would neuer speake of an other day afterward n Being greatly offended I approched nere vnto them in punishing the offenders o Those that murmured died in the desert and entered not into the promised land euen so those that finally offend Christ shal not enter into euerlasting rest Heb. 3. 4. It is in mans freewil to resist good motions Concil Triden Sess 6. c. 5 Christs diuine powre the 5. key a Inspired to Dauid and written by him b prophecying the restauration of the temple after the future captiuitie And that in figure of the vniuersal redemption of mankind by Christ from the captiuitie of the diuel â— 1. Par. 16. v. 23. c For a new benefite farre greater then the deliuerie of Israel from Aegypt d The same wordes Sing to our Lord thrise repeted signifie the Blessed Trinitie as some Fathers note Likewise v. 7. and 8. Bring ye to our Lord c. in both places concluding in the singular number blesse his name bring to his name importing one God e VVhat creatures soeuer spiritual or corporal visible or inuisible the paganes serue for goddes stil they â—e diuels that deceiue them and diuers wayes vsurpe diuine honour making such idolaters to thinke that there is diuine powre where none is f He only is true God who is Creator of heauen and of al creatures For no creature can create anie thing at al that is make anie thing of nothing but only God g Diuers ancient Doctors read more in this place Our Lord hath reigned from the wood to witte Christ by his death on the crosse conquered the diuel sinne and death and thence begane to reigne S. Iustinus Martyr dialogo aduers Triphonem Tertullian li. aduers Iudaeos c. 9. 13 aduers Marcionem li. 3 c. 19. 21. S Augustin in this place according to the old Roman Psalter Before him Arnobius and after him Cassiadorus and others wherby it is probable that it was sometimes in the Hebrew text and blotted out by the Iewes h The Psalmist in abundance of spirite inuiteth al creatures to praise God as Daniel in his Canticle c. 3. i Christ iudgeth now in the world by his ministers discerning and deciding causes rewarding and punishing but especially he wil iudge al in the last day The last iudgement the 9. key a In figure of Christ b whose bodie rose the third day after his death to whom manie returned beleuing in him after his resurrection which fel from him in his passion and to whom al thinges shal be subdued as to their true Lord in the day of iudgement c Holie Dauid and other Prophetes hauing great ioy to see long before in spirite only Christs kingdom extended in the whole earth yea to the Ilandes we Ilanders haue great cause to be gladde that God hath not only so blessed vs long since but as yet conserueth seede wherby we trust the whole Iland shal be againe restored vnto him d As in a cloud with terror God gaue his law to the Iewes so in a cloud with greater terror and maiestie he wil iudge the world e not as manie corrupted seates of iudgement in this world but as a corrected tribunal where iustice and right iudgement shal be practised :: These thinges are denounced as if they were alredy donne
Confidence in God procureth his assistance Psa 106. * li. 2. c. 8. v. 8. O :: The fourth great battle of Iudas vvas agaynst Lysias sent by Antiochus into Iurie 1. Reg. 17. 1. Reg. 14. :: As it vvas the first and chiefe intention of Iudas to defend religion holie things so hauing expugned their enimies his chief care is to purge the temple and to restore al holie rites of Gods true seruice :: Altars temples statues of false goddes made of stone and set vp in the temple ch 1. v. 50. vvere novv destroyed :: The temple vvas purged tvvo yeares some thing more after the prophanation vvhich vvas in the yeare 145. ch 1. v. 57. :: Our Sauiour obserued this feast being instituted long after the Lavv of Moyses Ioan. 10. v. 226 Ioan. 10. * li. 2. â— 10. v. â— :: In this chapter is mention of tenne battles in vvhich Iudas or his bretheren Ionathas and Simon vvere victors Q :: The first against the Idumeans in Aâ—rabathane :: The second against the Beanites a vtterly destroyed :: The third against the Ammonites b villages :: The fourth against the Galadites :: The fifth against the Galileans of the Gentiles :: The sixth against the Carnaimites :: The seuenth against the Ephronites Num. 20. :: A good and pious captaine cherisheth and comforteth the vveake souldiars and enâ—oreged â—l to shew their soâ—titude :: Men that preâ—ume of their ovvne strength without commission from lawful auctotitie haue not Gods assistance and so faylein their attemptes as not called of God amongst those men by vvhom saluation is made in Israel v. 62. :: The eight against the Idumeans in Chebron :: The ninth against the Samaritanes :: The tenth against the Philistimes in Azotus :: The ful historie of Antiochus Epiphanes his death is vvritten in this chapter to the 16. v. and in al the 9. of the second booke Finally he returned into the countrie of Babylon but before he arriued there he heard the bad newes of his armie in Iurie fel into intolerable and desperate diseases v. 8. and li. 2. ch 9. v 5. :: Al this vvas but seaned repentance li. â— ch 9. v 13. :: Antiochus begane to persecute the Ievves in the yeare 143. ch 1. v. 21. and dying this yeare 149 it appeareth that his persecution dured about six yeares or some vvhat more agreable to the answer of the Angel Dan. 8. v. 14. that it should indure 2300. dayes vvhich make six yeares almost foure monethes vvithin vvhich time Iudas by his valure obteyned purged the holie places in the yeare 148. ch 6. v 52 some monethes before Antiochus death * li. 2. c. 9. v. 1. S * li. 2. c. 10. v. 10. V :: Bloud of the grup vvine Deut â—2 v 14. aâ—â— iuyce of mulberies do incite elephantes to fight Aâ— some kinde of bloud or smel therof doth incire houndes to hunt Vallesius c. 82 sacrae Philosophia :: S Ambiose li. 1 c. 40 Offic. highly commendeth the fortitude of this souldiat putting himself in so present danger of death fighting for religion * li. 2. c. 13. v. 1. X :: This Scleucus vvas brother to Antiochus Epiphanes so Antiochus Eupator vvas Demetrius his consin german :: Alcimus was novv in place of the high-priest as Menelaus had bene before him set vp by Antiochus therfore is righâ—ly here sayd he vvould haue bene the chiefe priest but in dede vvas not For the true high-priesthood vvas amongst the Machabees :: This vsurper vvith his complices deuised false accusations against Iudas and the rest to incense the king against them And by great giftes gayned the kings fauour li. 2 c. 14. v. 4. :: Among the Scribes the Assideans vvere first consulted being as lerned as the Pharises or anie other and in dede more sincere as we noted ch 2. v. 42. :: And so Alcimus deceiuing them in a matter of fact tovvitte that himself meant truly as he did not cruelly murdered threâ— score of them Psal 78. * li. 2. c. 14. v. 1. :: This Nicanor vvas the most terrible enimie against Iudas but was at last slaine by him v. 43. li. 2. c. 15. v. 28. Z * li. 2 c. 14. v. 12. :: This was the last conflict betwen Iudas and Nicanor vvritten more largely in the last chapter of the second booke 4. Reg. 19. :: VVhiles Iudas disposed thinges perteyning to religion and the common-vvealth Demetrius prepared for warres ch 9. v. 3. * li. 2. c. 15. v. 1. :: Of the renow med actes of the Romans other Historiographers haue also vvritten largely especially Liuius Diodorus Iustinus Florus Varre Plutarchus and manie others d :: Vvhat places these vvere losephus expresseth li. 12. c. 17. :: Polybius li. 5. vvriteth that Antiochus had 102. elephants in his vvarre against Prolemeus therfore it is not to be merueled that he had 120. against the Romans :: Though Rome vvas then gouerned by tvvo consuls Yet one only ruled euerie day in their course not both in one day for so saith Liuius li. 2 hist it should haue bene more terror of tvvo rulers then before it had bene of one king :: This happened about a yeare after the death of Nicanor ch 7. v. 50 li. 2 c. 15 38. :: Strongest men are not free from first motions of perturbation but reflecting vpon their ovvne infirmitie and considing in Gods prouidence take corege in a good cause being assured either of temporal victorie or of eternal glorie As now it happened to this most glorious Champion v. 18. :: The mightie may fal in the sight of men but Iudas his fortitude proued and confirmed by former heroical actes vvith prosperous successe vvas now perfectly consummate by this most glorious end S. Ambr. li. 1. c. 4â— Offre :: VVhere there is no gouernour the people shal fal Pro. 11. v. 14. :: Ionathas the third general captaine of the Macha bees vvas also high priest after the death of Iudas Though Alcimus by the kinges fauoure vniustly vsurped the office ch 7. v. 9. vvhiles Iudas yet liued and vntil this time v 54. :: They also killed him v. 38. 42. :: To reuenge or punish faultes in due measure other right circumstances is a special vertue moderating mans defence of his person honour or right vvithout crueltie or remisnes and so the children sometimes are temporally punished for their parents finnes and the communitie for their leaders either for their consent before the fact or after or to preuent that they doe not the like S. Tho. 2. 2. q. 108. 2. Par. 20. v. 3. :: Ionathas and his men svvame not to the other side but to an other place on the same side for othervvise the armies had bene parted by the riuer and so there had bene no conflict that time :: Iosephus li. 12. c. 17. confesseth that Iudas vvas highpriest but erreth in saying he succeded after Alcimus neither considering that Alcimus vvas not in dede
diuers names or one was true and natural father an other legal or adoptiue for there were such also before the law of Moyses as appeareth in the historie of Thamar yet it were hard to geue a determinate solution of this difficultie VVhich example with manie others by vs omitted in these briefe annotations conuince the Protestants presumptuous error holding that Scriptures are easie to be vnderstood 6. Departed from his brother 8. Dvvelt in Mount Seir Here is an other difficultie though not so intricate as the former how Esau now parted into Mount Seir seing he dwelled there when his brother Iacob came from Mesopotamia chap. 22. v. 3. VVhich S. Augustin q. 119. in Gen. solueth saying Esau first dwelt in Seir after he was disapointed of his fathers blessing but dwelt againe with his father after Iacobs returne from Mesopotamia and now went to Seir againe after his fathers death CHAP. XXXVII Ioseph informing his father of his brethrens faults 5. and telling his dreames is by them more hated 13. being sent to visite them 18. they first thinke to kil him 26. but by Iudas coâ—sel sel him to the Ismaelâ—tes 29. vnwiting to Ruben 33. his father lamenteth supposing him to be slaine by some wild beast 36. He is sold againe to Putiphar in Aegypt AND Iacob dwelt in the land of Chanaan wherin his father soiourned †And these are his generations Ioseph when he was sixten e yeares old fed the flock with his brethren being yet a boy and he was with the sonnes of Bala and Zelpha his fathers wiues and he accused his brethren to his father of a most wicked crime †And Israel loued Ioseph aboue al his sonnes because he had begotten him “ in his old age and he made him a coate of diuers coloures †And his brethren seing that he was loued of his father more then al his sonnes they hated him neither could they speake any thing to him peaceably †It chanced also that he reported to his brethren a dreame that he had seene which occasion was the seed of greater hatred †And he said to them Heare my dreame which I haue seene †I thought we bounde sheaues in the field and my sheafe arose as it were and stood and your sheaues standing about did adore my sheafe †His brethren answered What shalt thou be our king or shal we be subiect to thy dominion This occasion of his dreames and wordes ministred nourishment to the enuie and hatred †He sawe also an other dreame which telling his brethren he said I sawe in a dreame as it were the sunne and the moone and eleuen starres adore me †Which when he had reported to his father and brethren his father rebuked him and said What meaneth this dreame that thou hast seene why shal I and thy mother and thy brethren adore thee vpon the earth †His brethren therfore enuyed him but his father considered the thing with him selfe †And when his brethren abode in Sichem feeding their fathers flockes †Israel said to him Thy brethren feed sheepe in Sichem come I wil send thee to them Who answering †I am readie he said to him Goe and see if al things be wel with thy brethren and the sheepe and bring me word againe what they doe Being sent therfore from the Vale of Hebron he came to Sichem †and a man found him there wandring in the field and asked what he sought †But he answered I seeke my brethren shew me where they fede the flockes †And the man said to him They are departed from this place for I heard them say Let vs goe into Dothain Ioseph therfore went forward after his brethren and found them in Dothain †Who when they had seene him a farre of before he came nighe them they deuised to kil him †and spake among them selues Behold the dreamer commeth †come let vs kil him and cast him into an old cesterne and we wil say A naughtie wild beast hath deuoured him and then it shal appeare what his dreames doe profite him †And Ruben hearing this endeuored to deliuer him out of their hands and said †Do not take away his life neyther shee l ye blood but cast him into this cesterne that is in the wildernesse and keepe your handes harmeles and he said this desirous to deliuer him out of their handes and to restore him to his father †As soone therfore as he came vnto his brethren forthwith they stripped him out of his side coate and of diuers colours †And cast him into the old cesterne that had not water †And sitting to eate bread they saw Ismaelites wayfaring men coÌ„ming from Galaad and their camels carying spices and rosen and mirrh into Aegypt †Iudas therfore said to his brethren What auaileth it vs if we kil our brother and conceale his bloode †It is better that he be sold to the Ismaelites and that our handes be not polluted for he is our brother and our flesh His brethren assented to his wordes †And when the Madianite marchants passed by they drawing him out of the cesterne sold him to the Ismaelites for twentie peeces of siluer who brought him into Aegypt †And Ruben returning to the cesterne findeth not the boy †and renting his garments went to his brethren and said The boy doth not appeare and whither shal I goe †And they tooke his coate and dipped it in the blood of a kidde which they had killed †sending some that should carie it to their father and should say This we haue founde see whether it be thy sonnes coate or no. †Which when the father acknowledged he said It is my sonnes coate a naughtie wild beast hath eaten him a beast hath deuoured Ioseph †And tearing his garments did on sackcloth mourning his sonne a great time †And al his children being gethered together to asswage their fathers sorowe he would not take comforte but said I wil descend vnto my sonne “ into hel mourning And whilest he perseuered in weeping †the Madianites sold Ioseph in Aegypt to Phutiphar an Eunuch of Pharoes maister of the souldiars ANNOTATIONS CHAP. XXXVII 3. In his old age This being one cause why Iacob loued Ioseph aboue al his other sonnes for that he was the youngest of the eleuen for Beniamin the twelfth was yet an infant it is alleaged in holie Scripture saith S. Chrisostom Epist ad Olympiam as least offensiue to his bretheren For a more special cause was for his mother Rachels sake but most principal cause of al was for his great vertues and mature iudgement for which God also preferred him aboue them al and now forshewed the same by visions in sleepe VVhich they enuying and meaning to preuent did in dede vnwitting cooperate therto Gods prouidence turning their euil worke to infinite good As the same holie Ioseph truly interpreteth it to them after their fathers death
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
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
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