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
powre amongst the dead h Myn enimies haue endeuored not only to beleue me of temporal life wherby I should goe into limbus but also to kil my soule spiritually wherby I should descend into the lower hel of the damned i Thy iust wrath also ô God hath excedingly afflicted me k O God deliuer me whiles I am yet liuing for I may not looke for extraordinarie and miraculous helpe as to be raised againe after death l When I shal be dead buried I can not denounce thy praises as now I can to mortal men m Much lesse shal the damned praise thee in eternal perdition n As wel young o as waxing elder I haue bene stil afflicted p My miserable estate hath alienated al freindes neighboures acquantances from me The Church of Christ neuer faileth the 6. key a Otherwise called Idithun 1. Paral. 25. or rather Ethan who was very wise mentioned with others to whom Salomon is preferred for wisdom 3. Reg. 4. v. 31 and signifieth strong applied here to those that are strong in assured hope of Christs promises notwithstanding it semeth sometimes to the weake that his promises are not performed b In al generations c The heauens shal rather fal then Gods truth faâ—le Mystically in the Apostles and by their preaching the Church of Christ is built for euer d Dauids seede conserued til Christ was borne of his virgin mother and in his spiritual seede his kingdom the Church is for euer conserued Otherwise not verified of Dauids temporal kingdom which decayed in the captiuitie of Babylon and is now wholly destroyed e The Angels f The prophet aludeth to the plagues and miracles in Aegypt and in other enimies g Conuersion of Gentiles h VVhether God punish as with the left hand i or bestow benefites as with the right hand al is to his glorie and according to mercie and truth k They are spiritually happie that do thus consider of Gods meruelous procedings praise the same and reioyce therin l powre and kingdom :: Thus God promised to establish the kingdom of the Iewes in Dauid and his familie 1 Reg. 16. 2. Reg. 5. and other places which was performed aâ— in a figure but more fully in Christ Act. 13. v. 22. * I vvil not lie m Christian iust soules as the sunne n and as the perfect or full moone See the first Tome page 716. S. Augustin also expoundeth this verse in the Anagogical sense of the iust after the Resurrection in glorie where the soule shal be like the sunne and the bodie which now is mutable shal be like the moone not as now alwayes changing but as the ful moone alwayes perfect :: God hauing promised al the aforsaide the prophet in the person of the weake lamenteth that the contrarie shal happen as wel in the temporal kingdom oppressed by the Assirians Babylonians Persians Grecians and Romanes as in the Church impugned by innumerable sortes of Heretikes and other Infidels o Amongst manie pensiue thinges this one word doth comforte vs thy promise remaineth thou hast not denied to send Christ but differred him p From the use of Sacrifice and Sacraments wherby sinners were wount to be cleansed :: The Psalmist prayeth and prophecieth that God wil respect the weaknes of man maintaine his Church in mante natioÌ„s saue manie soules q As though Christivere changed and turned from vs. r So we wish and pray that al may blesse and praise thee Amen Though Christians do sinne yet Christ loseth not his Church Hard places explicated by the cleare Gods Promises to Dauid were not fulfilled in Salomon but in Christ Defectes in the lewes supplied in the Gentiles Man rightly created fel by sinne into miseries the 2. key a Some Expositors thincke Moyses was the author of this Psalme and of the tenne next folowing But others hold that Dauid vvas author of al and that Moyses his name is here put in the title by Esdras because this Psalme is like to the prayer of Moyses vvhen the people prouoked Gods vvrath by their sinnes in the desert And because mans creation fal punishmeÌ„t and Gods mercie to vvards him are here described which Moyles first vvritte as going before the vvritten lavv And that Moyses made not this Pialme is probably gethered by the 10. verse where the ordinarie age of men is described to be in streingth and vigore senentie yeares or of some fourscore and the greater part of the one or the other is in labour and sorovv And it is euident Deut. 34. that Moyses liued in al an hundred and tvventie yeares and his eye was not dimme neither vvere his reeth moued So Aaron Iosue and others commonly liued longer then is here mentioned But Dauid vvas old and impotent at seuentie yeares 3. Reg. 1. S. Hâ—larion liuing neere seuentie yeares in his heremitage S Remigius gouerning the Church of Rhemes seuentie yeares and the like are accounted to haue bene ful of dayes and such as liued longer are reputed extraord narie Agane it is more euidenly proued that Moyses vvas not author of the 94. and 95. Psalmes b Alwayes from the beginning of the world to the end c The Prophet sheweth that the world was created in and with time not eternal d And that only God is eternal e God hath often saide that he vvould not the death of sinners but rather that they be connerted and liue for euer f Though some liued long none for al that did reach to a thousand yeares yet it is nothing before God and in respect of eternitie g The youth of man quickly passeth h old age can not last long vvherof cometh our English prouerb A young man may dye sovvne an old man can not liue long i Sinne the cause of shortnes of mans life * Seculum k Mans life as brickle as a spiders vveb or mans life vvasteth continually as a spider vvasteth her self by spinning and consuming her ovvne substance l These numbers literarly shew the shortnes of the longer sorte of mens liues Mystically seuen signifie the rest after laboures of this vvorld and perteyn to the old testament eight signifie the revvard in the resurrection perteyning to the nevv testament VVhich multiplied by tenne a perfect number make seuentie and eightie VVhich ioyned together make an hundred and fiftie The number of al these Psalmes m These numbers literarly shew the shortnes of the longer sorte of mens liues Mystically seuen signifie the rest after laboures of this vvorld and perteyn to the old testament eight signifie the revvard in the resurrection perteyning to the nevv testament VVhich multiplied by tenne a perfect number make seuentie and eightie VVhich ioyned together make an hundred and fiftie The number of al these Psalmes n It is of Gods milde prouidence that mans life is short for that manie if they vvere sure or had probabilitie to liue long vvould presume to sinne more o Seing God of his iustice punished al mankind for one sinne of our first
The Angel prosecuting his speach to the prophet sheweth that he had prayed for the king of Persians from the first time after the ouerthrow of Babylon seing him vvel affected tovvards the levves as vvas also the next king Cyrus vvho in dede released them * Cambyses 1. Smerdes magus Darius Histaspis * Xerxes Alexander come to his height b Scarsely touching other successors of Alexander the holie scripture here prophecieth of the kinges of Aegypt on the south side of Iurie Syrians on the North by whose warres the Ievves were most molested c Euerie prophecie saith S. Irâ—n li. 4. c. 43 before it be fulfilled is aenigma a ridle or obscure proposition But vvhen it is past may more easily sometimes certainly be interpreted So by histories of things now past he gathereth very probably that by this king of the south vvas vnderstood â—â—olomeus sonne of Lagus king of Aegypt king of Aegypt king of Syria Isa 19. v. 19. d His sonne called Ptolomeus Philadelphus excelled his father in povvre and magnificence e This king of the North semeth to be Antiochus Theos king of Syria f Ptolomeus Euergetes king of Aegipt inuaded and spoyled Syria g Seleucus Ceraunus and Antiochus magnus sonnes of Seleucus callinicus shal raise nevv warres against Ptolomeus Philopator king of Aegypt but the elder brother being slaine in the way Antiochus shal prosecute the vvarre h He shal in uade and kilmanie but not preuaile i Manie Ievves deceiued by Onias fleeing into Aegypt shal erect a temple and sacrifice falsly auouching that they fulfil the prophecie of Isaie ch 19. v. 19. m Euen in the hotest persecution of Antiochus Nero or Antichrist some shal constantly confesse true religion k According to the historie al expositers vnderstand this of Antiochus Epiphanes who liued and died basely but mystically of Antichrist very potent glorious in this world yet shal haue base beginning and an ignominious end l This title Prince of the league or couenant perteyneth directly to Antichrist who wil ioyne himself vvith the Iewes pretending to obserue the law of Moyses and so they vvil receiue him as their Messias Ioan. 5. v. 43. S. Ireneus li. 5. c. 25. S. Ierom. alij n The God of povvre or strength either Iupiter the Grecians great god or their ovvne streingth vvherin Antiochus and Antichrist shal trust o His royal tabernacle or palace betvven the dead se a and the mediteranian a â— Michael the guardian Angel and protector of the Ievves in the old testament ch 10. v. 13. 21. now of the Church of Christ vvil defend the same against Antichrist nuisibly as the Ecclesiastical pastors shal do visibly b Al shal rise in bodie but al shal not be changed into better 1. Cor. 15 v. 51. * in the lavv of God c A glorious Aâ—reola or accidental revvard besides the essential be atitude shal be geâ—en to those that duly performe the office of pastors in teaching others as there is an other like to Martyrs and an other to Virgins d Daniels prophecie is shut and sealed not to be interpreted by humane vvitte but by the spirite of God vvhervvith the Church is illuminated taught gouerned moued viuificated S. Iero. in Gal. e A time ordinarily signifieth one yeare as ch 4. v. 13 so here is signified the space of three yeares and a halfe as ch 7 and Apo. 12. v. 14. c. f From the taking avvay of the daylie sacrifice and placing of abomination tovvite the practise of heresie to desolation that is abolishing so much as is possible the holie Sacrifice of Masse to the end of that persecution shal be 1290. dayes g VVhy 45. dayes are added to the former number is meruelous obscure neither may vve presume amongst diuers expositions to censure vvhich semeth most probable h But vve are content to goe avvay vvith Daniel v. 9. and 13. vvithout further searching the profound sense of so hiegh mysteries Mat. 24. Antichrists persecution shal not be long Ancient fathers vnderstand this terme to be three yeares and a halfe Agreably to other scriptures S Iren li. 5. cont heres 8. Ierom S. Theod. in hun lo S. Aug. li. 20. c. 23. ciuit S. Prim. S. Beda c. The 3. part Other histories not novv extant in Hebrevv a S. Athanasius in Synopsi reciteth this historie in the beginning of Daniel And S. Aug. ser 242. de tem supposeth that Daniel about the age of tvvelue yeares indued vvith the spirit of prophecie discouered the malicious falshood of them that accused Susanna b In the transmigration vvhich vvas made in the third yeare of Ioakim king of Iuda the Iewes were better entreated and had their ovvne iudicial tribunal other priuilegies vntil the captiuitie vvhich happened about 19 yeares after in the eleuenth yeare of Sedecias At which time they were brought into much more bondage c For more colour of iust proceding these vvicked men gaue their false testimonie sentence before the people d The people gaue their opinions that she deserued death but the false Iudges gaue sentence For so the forme of the lavv required vvhich they prerended to fulfil Leu. 20. Deut. 22. e Daniel by the gift of prophecie savv declared that she vvas innocent f VVheras therfore the people had consented to her death he denied his consent vndertooke to conuince the false vvitnesses as he did v. 54. 58. Iere. 22. v. 3. Exo. 23. v. 7. Deut. 19. v. 19. g By this first prophetical act Daniel begane vvorthely to be esteemed h This last verse of Astyages otherwise called Darius and of Cyrus succeeding him perteyneth to the ninth chapter And here mention is made of them to signifie that Daniel beginning to prophecie in his childhood continued euen to old age For betvven this historie of Susanna the death of Darius vvere about nintie yeares a It semeth most probable that this king vvas Euilmerodach who fauoured the Ievves deliuered Iechonias otherwise called Ioachin out of prison 4. Reg. 25. v. 17. Gen. 10. v 10. * amphorâ— b VVhich supposed Daniel vvas novv about the age of 55. yeares For being caried into Babylon at the age of tenne yeares vvas there 8. yeares before Ioachin who was there 37. yeares before he vvas deliuered from prison vvhich make in al. 55. c Not only the Babylonians as is manifest in manie places but also the Romanes and most nations worshipped Bel for a great god But it is more wonderful that both the Chaldees and the Romans otherwise most wise worshiped a serpent or dragon a beast naturally most hating men most abhorred by al men The cause of this blindnes can be no other but Gods iust punishment suffering them for their abominable pride and other sinnes to fal into so sotish conceites as to thinke that serpentes could either greatly benefite them or by such vvorshippe be appeased and cease from annoying them As Valerius vvriteth li. 1. c. 8. â— Augustin also li. 14
the number of the description of the people to the king and there were found of Israel eight hundred thousand strong men that could drawe sword and of Iuda fiue hundred thousand fighting men †But Dauids hart strooke him after the people was numbred and Dauid sayd to our Lord I haue sinned very much in this fact but I pray thee Lord to transferre the iniquitie of thy seruant because I haue done exceding folishly †Dauid therfore arose in the morning and the word of our Lord was made to Gad the prophete and Seer of Dauid saying †Goe and speake to Dauid Thus sayth our Lord Choyse is geuen thee of three thinges choose one of them which thou wilt that I may do it to thee †And when Gad was come to Dauid he told him saying Either famine shal come to thee seuen yeares in thy land or three monethes thou shalt flee thy aduersaries and they shal pursew thee or certes three dayes the pestilence shal be in thy land Now therfore deliberate and see what word I shal answer to him that sent me †And Dauid sayd to Gad I am distressed excedingly but it is better that I fal into the handes of our Lord for his mercies be manie then into the handes of men †And our Lord sent the pestilence in Israel from morning vnto the time appoynted and there died of the people from Dan to Bersabee seuentie thousand men †And when the Angel of Our Lord had stretched forth his hand ouer Ierusalem to destroy it our Lord had pitie vpon the affliction and sayd to the Angel that stroke the people It is sufficient now hold thy hand and the Angel of our Lord was beside the floore of Areuna the Iebuseite †And Dauid sayd to our Lord when he saw the Angel striking the people I am he that haue sinned I haue done wickedly these that are the sheepe what haue they done let thy hand I beseche thee be turned agaynst me and agaynst my fathers house †And Gad came to Dauid in that day and sayd to him Goe vp and build an altar to our Lord in the â—â—oore of Areuna the Iebuseite †And Dauid went vp according to the word of Gad which our Lord had coÌ„manded him †And Areuna looking perceiued the king and his seruantes to come towards him †And going forth he adored the king with his face bowing to the earth and sayd What is the cause that my lord the king cometh to his seruant To whom Dauid sayd That I may bye of thee the floore and build an altar to our Lord and the slaughter may cease which rageth among the people †And Areuna sayd to Dauid Let my lord the king take and offer as it pleaseth him thou hast the oxen for holocauste and the wayne and the yokes of the oxen for prouision of wood †Areuna gaue al thinges to the king and Areuna sayd to the king The Lord thy God receiue thy vowe †To whom the king answering sayd Not so as thou wilt but I wil bye it of thee at a price and I wil not offer to our Lord my God holocaustes geuen gratis Dauid therfore bought the floore and the oxen for fiftie sicles of siluer †and Dauid built there an altar to our Lord offered holocaustes and pacifiques and our Lord became merciful to the land and the plague was stayed from Israel THE ARGVMENT OF THE THIRD BOOKE OF KINGES VVITH commemoration of king Dauids old age of his appointing a successour and of his death in the first and part of the second chapters this booke conteyneth two other principal partes the former is of king Salomon of his entrance to the kingdom his deuotion wisdom magnificence richesse great familie building of the Temple and other sumptuous palaces of his fal also into luxurie and idolatrie in the rest of the second chapter to the end of the eleuenth The other part sheweth the diuision of the kingdom onlie two tribes remayning to Roboam Salomons sonne with title of king of Iuda and tenne passing to Ieroboam his seruant called king of Israel So folow the seueral reignes of Abias Asa and Iosaphat kinges of Iuda and of Madab Baasa Ela Zambri Amri Achab with Iezabel and Ochosias kinges of Israel with the preaching miracles and other actes of Abias Elias Eliseus and other prophetes in the other eleuen chapters THE THIRD BOOKE OF KINGES ACCORDING TO THE HEBREWES THE FIRST OF MALACHIM CHAP. I. King Dauid waxing old Abisag a Sunamite is brought to him 5. Adonias pretending to reigne 11. Nathan and Bethâ—abee obtaine 28. that Salomon is declared and annointed King 41. VVherupon Adonias his folowers parting to their houses 50. fleeth to the altar in the tabernacle but vpon promise of safeâ—â—â— doth homage to Salomon AND king Dauid was old and had manie daies of age and when he was couered with clothes he was not warmed †His seruantes therfore sayd to him Let vs seeke for our lord the king a yong woman a virgin and let her stand before the king and cherishe him and sleepe in his bosome and warme our lord the king †They sought therfore a beautiful yong woman in al the costes of Israel and they found Abisag a Sunamite and brought her to the king †And the damsel was exceding beautiful and she slept with the king and serued him but the king did not know her †And Adonias the sonne of Haggith was eleuated saying I wil reigne And he made him self chariotes and horsemen and fiftie men that should runne before him †Neither did his father controwle him at any time saying Why didst thou this And he also was very beautiful the second borne after Absalom †And he had talke with Ioab the sonne of Saruia with Abiathar the priest who furthered Adonias side †But Sadoc the priest and Banaias the sonne of Ioiada and Nathan the prophet and Semei and Rei and the strength of Dauids armie was not with Adonias †Adonias therfore hauing immolated rammes and calues and al satte beastes beside the Stone zoheleth which was nigh to the Fountaine Rogel called al his brethren the sonnes of the king and al the men of Iuda the seruantes of the king †But Nathan the prophet and Banaias and al the strong ones and Salomon his brother he called not †Nathan therfore sayd to Bethsabee the mother of Salomon Hast thou not heard that Adonias the sonne of Haggith hath reigned and our lord Dauid is ignorant therof †Now therfore come take counsel of me and saue thy life and thy sonne Salomons †Goe and enter in to king Dauid and say to him Didst not thou my lord king sweare to me thy handmayd saying Salomon thy sonne shal reigne after me and he shal sitte in my throne Why then reigneth Adonias †And whiles thou art yet speaking there with the king I wil come after thee and make vp thy wordes â€
rootes sound vpon the toppe of a rocke †Ouer al water grennes and at the brincke of the riuer it shal be plucked vp before al grasse †Grace is as paradise in blessinges and mercie remayneth for euer †The life of a workeman that is sufficient for himself shal be sweete and in it thou shalt finde a treasure †Children and building of a citie shal confirme the name and an vnspotted woman shal be counted aboue this †Wine and musicke make a ioyful hart and the loue of wisedom is aboue both †Shalmes and Psalterie make sweete melodie and a sweete tongue is aboue both †Thine eye wil desire grace and beautie and greene sowen fieldes are aboue this †A freind and companion meeting together in time and aboue them both is a woman with her husband †Bretheren are an helpe in the time of tribulation and mercie shal deliuer more then they †Gold and siluer are the establishing of the feete and counsel is wel accepted aboue them both †Riches and strength exalt the hart and aboue these is the feare of our Lord. †There is no diminution in the feare of our Lord and in it there is no neede to seeke for helpe †The feare of our Lord is as a paradise of blessing and they haue couered it aboue al glorie †Sonne in thy life time want not for it is better to die then to want †A man that looketh toward an other mans table his life is as no life thinking how to liue for he feedeth his soule with an other mans meates †But a man nurtered and taught wil looke to him selfe †Pouertie wil be sweete in the mouth of the vnwise and in his bellie a fire wil burne CHAP. XLI An other matter of meditation is death 8. wherof sinne is the cause 1◠Care of a good fame is necessarie 19. Let shamfastnes be a bridle to auoide fornication 22. iniquitie 24. theft and other sinnes O DEATH how bitter is thy memorie to a man that hath peace in his riches †to a man that is at rest and whose wayes are prosperous in al thinges and that is yet able to take meate †O death thy iudgement is good to a needy man and him that is diminished in strength †and fayleth in age and that is careful of al thinges and to the incredulous that loseth patience †Feare not the iudgement of death Remember what thinges haue bene before thee and what come after thee this is the iudgement from our Lord to al flesh †and what shal come vpon thee by the good pleasure of the Highest whether it be ten or an hundred or a thousand yeares †For in hel there is no accusing of life †The children of sinners be come children of abominations and they that conuerse neere the houses of the impious †The inheritance of the children of sinners shal perish and with their seede shal be continuance of reproch †The children complaine of an impious father because for him they are in reproch †Woe to you ye impious men which haue forsaken the law of our Lord the Highest †And if ye be borne ye shal be borne in malediction and if ye die in malediction shal be your portion †Al thinges that are of the earth shal returne into the earth so the impious from malediction to perdition †The moorning of men is in their bodie but the name of the impious shal be cleane wyped out †Haue care of a good name for this shal be more permanent to thee then a thousand treasures precious and great †There is a number of the daies of a good life but a good name shal continew for euer †Children keepe ye discipline in peace For wisdom hid and treasure not seene what profite is there in them both †Better is the man that hideth his follie then the man that hideth his wisdom †But yet haue reuerence to these thinges which proceede from my mouth †For it is not good to obserue al shamfastnes al thinges do not please al men in opinion †Be ashamed before father before mother of fornication and before the president and before the mightie of lying †before the prince and before the iudge of offence before the sinagogue and the people of iniquitie before companion and freind of iniustice and before the place where thou dwellest †of theft of the truth of God and his testament of leaning on the bread and of reproofe for the thing geuen and taken †before them that salute thee of silence of beholding a woman that is an harlot and of turning away thy countenance from thy kinsman †Turne not away thy face from thy neighbour of taking away part and not restoring †Behold not an other mans wife and search not his handmayde neither stand by her bed †Before freindes of opprobrious wordes and when thou hast geuen vpbrayde not CHAP. XLII Further admonition to auoide sinnes in wordes and deedes 6. with care that others offend not by our negligence 15. An other matter of meditation is Gods excellencie appearing in his workes REPEATE notthe word which thou hast heard neither reueale thou of a secret word thou shalt in deede be without confusion and shalt finde grace in the sight of al men be not ashamed for al these thinges and accept not person therby to sinne †Of the law of the Highest and his testament and of iudgement to iustifie the impious †of the word of companions and wayfaring men and of the geuing of the inheritance of freindes †of the equalitie of balance and weightes of the getting of manie thinges and few †of the corruption of bying and of marchantes and of much discipline of thy children and to make bloudie the side of a wicked seruant †Ouer a naughtie woman a seale is good †Where there are manie handes shutvp and what soeuer thou shalt deliuer number and weight it and write euerie thing geuen and receiued †Of the discipline of the vnwise and foolish and of ancientes that are iudged of young men and thou shalt be wel instructed in al thinges and approued in the sight of al the liuing †A daughter is the secret watch of the father and the care of her taketh away sleepe lest perhaps in her youth she become past age abiding with an husband she become odious †lest at anie time she be corrupted in her virginitie and in her fathers house she be found with childe lest perhaps abyding with her husband she transgresse or at the least become barren †Ouer a dissolute daughter keepe sure watch lest at anie time she make thee come into reprooche with thine enemies because of detraction in the citie and the obiection of the people and she confound thee in the multitude of the people †Looke not on euerie bodie for beautie sake among wemen tarie not †For
length he may punish vs. †For which cause he neuer certes remoueth away his mercie from vs but chastening his people by aduersitie he forsaketh them not †But let these thinges be sayd of vs in few wordes for an admonition of the readers And now we must come to the storie †Therfore Eleazarus one of the chief of the Scribes a man striken in age and comely of countenance with open mouth gaping was compelled to eate swines flesh †But he embracing rather a most glorious death then an hateful life went before voluntarily to the punishment †And considering how he ought to come patiently susteyning he determined not to committe vnalwful thinges for loue of life †But they that stood by moued with vnlawful pitie for the old frendshipe of the man taking him in secrete desired that flesh might be brought which it was lawful for him to eate that he might feyne to haue eaten as the king had commanded of the flesh of the sacrifice †that by this fact he might be deliuered from death and for the old freindshipe of the man they did him this courtesie †But he begane to thinke vpon the worthie preeminence of his age and ancientnes and the houre heares of natural nobilitie his doinges from a childe of very good conuersation and according to the ordinances and the holie law made of God he answered quickly saying that he would rather be sent vnto hel †For it is not meete quoth he for our age to feyne that manie young men thinking that Eleazarus of foure score yeare tenne is passed to the life of Aliens †they also through my dissimulation and for a litle time of corruptible life may be deceiued and hereby I may purchase a stayne and a curse to mine old age †For although at this present time I be deliuered from the punishments of men yet neither aliue nor dead shal I escape the hand of the Almightie †Wherfore in departing manfully out of this life I shal appeare worthie of mine old age †and to yong men I shal leaue a constant example if with readie mind and stoutly I suffer an honest death for the most graue and most holie lawes These thinges being spoken forthwith he was drawen to execution †And they that led him and had bene a litle before more milde were turned into wrath for the wordes spoken of him which they thought were vttered through arrogancie †But when he was now in killing with the strokes he groned and sayd O Lord which hast the holie knowlege thou knowest manifestly that wheras I might be deliuered from death I doe susteyne sore paines of the bodie but according to the soule for thy feare I doe willingly suffer these thinges †And this man certes in this maner departed this life leauing not only to yong men but also to the whole nation the memorie of his death for an example of vertue and fortitude CHAP. VII The noble Martyrdome of seuen refusing to eate swines flesh and boldly admonishing king Antiochus of his damnable state 41. Lastly the mother hauing encoreged her sonnes likewise dyeth gloriously AND it came to passe that seuen brethren together with their mother being apprehended to be compelled by the king to eate against the law swines flesh were tormented with whippes and scourges †But one of them which was the first sayd thus What seekest thou and what wilt thou lerne of vs we are readie to dye rather then to transgresse the lawes of God coming from our fathers †The king therfore being wrath commanded frying pannes and brasen pottes to be heated †the which forth with being heated he commanded his tongue that had spoken first to be cut out and the skinne of his head being drawen of the endes also of his handes and feete to be chopped of the rest of his bretheren and his mother looking on †And when he was now made in al partes vnprofitable he commanded fire to be put vnto him and that breathing as yet he should be fried in the frying panne wherin when he was long tormented the rest together with the mother exhorted one an other to dye manfully †saying Our Lord God wil behold the truth and wil take pleasure in vs as Moyses declared in the profession of the Canticle And in his seruants he wil take pleasure †That first therfore being dead in this maner they brought the next to make him a mocking stocke the skinne of his head with the heares being drawen of they asked if he would eare before that he were punished throughout the whole bodie in euerie member †But he answering in his countrie speach said I wil not doe it Wherfore this also in the next place receiued the torments of the first †and being at the verie last gaspe thus he said Thou in dede ô most wicked man in this present life destroyest vs but the king of the world wil raise vs vp which dye for his lawes in the resurrection of eternal life †After him the third is had in derision and being demanded his tongue he quickly put it forth and constantly stretched out his handes †and with confidence he said From heauen doe I possesse these but for the lawes of God now doe I contemne these selfe same because I hope that I shal receiue them againe of him †So that the king and they that were with him merueled at the yong mans courege because he estemed the torments as nothing †And this being thus dead the fourth they vexed in like maner tormenting him †And when he was now euen to dye thus he said It is better for them that are put to death by men to exspect hope of God that they shal be raysed vp againe by him For to thee there shal not be resurrection vnto life †And when they had brought the fifth they tormented him But he looking vpon him †sayd Thou hauing power among men wheras thou art corruptible doest what thou wilt but thinke not that our stock is forsaken of God †And doe thou patiently abide and thou shalt see his great power in what sort he wil torment thee and thy seede †After him they brought the sixth and he beginning to dye sayd thus Be not deceiued vainely for we suffer this for our owne sakes sinning against our God and thinges worthie of admiration are done in vs †but doe not thinke that thou shalt escape vnpunished for that thou hast attempted to fight against God †But the mother aboue measure meruelous and worthie of good mens memorie which beholding her seuen sonnes perishing in one dayes space bare it with a good hart for the hope that she had in God †exhorted euerie one of them in their countrie language manfully being replenished with wisedome and ioyning a mans hart to a womans cogitation †she sayd to them I know not how you appeared in my wombe for neither did I
of you by violence shal make the slaine to be meate for idols †And they that shal consent vnto them shal be to them in derision and in reproch and in conculcation †For there shal be place against places and against the next cities great insurrection vpon them that feare our Lord. †They shal be as it were madde sparing no bodie to spoyle and waste yet them that feare our Lord. †because they shal waste and spoyle the goodes and shal cast them out of their houses †Then shal appeare the probation of mine elect as gold that is proued by the fire †Heare my beloued sayth our Lord Behold the dayes of tribulation are come and out of them I wil deliuer you †Doe not feare nor stagger because God is your guide †And he that kepeth my commandmentes and precepts sayth our Lord God Let not your sinnes ouerway you nor your inquities be aduanced ouer you †Woe to them that are entangled with their sinnes and are couered with their iniquities as a filde is entangled with the wood the path therof couered with thornes by which no man passeth it is closed out cast to be deuoured of the fire FINIS A table of the Epistles taken forth of the old Testament vpon certayne festiual dayes The other feastes and al the sundayes haue their Epistles in the new Testament As is there noted In the feast of our Blessed Ladies Conception Prou. 8 v. 22 to the v. 36 S. Iohn Euangelist Eccli 15. v. 1. to v. 7. The Epiphanie Isaioe 60. v. 1. to v. 7. Candlemasse day Malach 3. v. 1. to v. 5. S. Thomas Aquinas Sap. 7. v. 7. to v. 15. The Annunciation of our B. Ladie Isaioe 7. v. 11. to v. 16. S. Marke Ezechiel 1. v. 5. to v. 14. S. Philippe and S. Iames. Sap. 5. v. 1. to v. 6. S Iohn ante portam Latinam the same The Natiuitie of S. Iohn Baptist Isa 49. v. 1. to v. 6. v. 23. Visitation of our B. Ladie Cant. 2. v. 8. to v. 15. The octaue of S. Peter and S. Paul Eccli 44. v. 10. to v. 16. S. Marie Magdalen Cant. 3. v. 2. to 6. ca. 8. v. 6. to 8. S. Anne Prouerb 31. v. 10. to the end of the chap. The Assumption of our B. Ladie Eccli 24. v. 11. to 21. Decollation of S. Iohn Baptist Iere. 1. v. 17. to the end The Natiuitie of our B. Ladie Prouerb 8. v. 22. to 36. S. Mathew Ezech. 1. v. 10. to 15. S. Martin Eccli 44. v. 25. ca. 45. v. 1. to v. 9. S. Cecilie Eccli 51. v. 13. to 18. S. Catherin Eccli 51. v. 1. to 13. In the Anniuersarie of the dead 2. Mach. 12. v. 42. to the end of the chapter Deo Gratias AN HISTORICAL TABLE OF THE TIMES SPECIAL PERSONS MOST NOT ABLE THINGES AND CANONICAL BOOKES OF THE OLD TESTAMENT Anni mundi Pattiarches Especial pointes of the sacred historie of Gods Church euer visible Schismes and infidelitie Canonical Scriptures a The first yeare first weeke Adam the first man of whom al mankind is propagated a Creation of heauen and earth and al thinges therin in six dayes Gen. 1. Man last created was made lord of al corporal creatures of this lower world placed in paradise Gen. 2. For transgressing Gods cōmandment Adam and Eue were cast out of paradise But by Gods grace repenting had promise of a Redemer Gen. 3.  Genesis conteyneth the historie of the visible Church from the beginning of the world to the death of Ioseph in the yeare of the world 2340. b 130. Seth borne Cain the first borne became a husbandman Abel next borne a shepheard Gen. 4. God respecting Abels sacrifice and not Cains Cain killed Abel Gen. 4.   c. 235. Enos borne Seths children and other faythful were called the sonnes of God to distinguish the true Church from the wicked citie begune by Cain Gen. 6. Cain wentforth from the face of our Lord begane a new city opposite to the Citie of God  d. 325. Cainan In the dayes of Enos begane publique prayers of manie assembling together besides Sacrifice which was before Gen. 4. v. 26. Gen. 4. v. 16. His generations in the right line to Lamech who slew him are these without notice of time when they were borne or dyed Enoch Irad Mauiael Mathusael Lamech Gen. 4. v. 17.  e 395. Malaleel    f 460. Iared    g 622. Enoch Mathusala Lamech Enoch a Prophet pleased God in al his wayes None borne in the earth like to Enoch Eccli 49. v. 16. Some declining from God and marchīg in mariage with Cains race begate those monstruous men huge of stature most wicked cruel called giantes  h 687. Noe bor k Adam dyed at the age of 930. yeares Gen. 5. v. 5. To whom Seth succeded chief Patriarch And so in the rest Gen. 6. v. 4.  i 874. Sem bor And the next two yeares Cham Iaphet l Enoch in the yeare of his age 365. was sene no more because God tooke him Gen. 5. v. 24. Enoch was translated that he should not see death Heb. 11. v. 5.   k 930.  m Seth dyed in the yeare of his age 912.   l 987.  o Enos dyed anno aetatis 905.   m 1042.  p Cainan dyed an aet 980.   n 1056.  q Malaleel dyed an aet 895.   o 1140.  r Iared dyed an aet 962.   p 1265.  s Noe the preacher of iustice forewarned al men that except they repented God would destroy them with a floud And by Gods commandement built an Arke or shippe wherin himself his familie with other liuing creatures were preserued from drowning   q 1290.  v Lamech dyed before his father in the yeare of his age 777.   r 1422.  w Mathusala dyed an aet 969. immediatly before the floud as semeth most probable   s 1536.     t 1556.     v 1651.     w 1656     x 1656.  x The same yeare of the world 1656. the 17. day of the second moneth Noe with his three sonnes his wife and their wiues in al eight persons and seuen payres of euerie kinde of cleane liuing creatures and two payres of vncleane entered into the Arke And presently it rayned fourtie dayes and nightes together Wherby al liuing creatures on the earth out of the arke were drowned Gen. 7. Al Cains race with other wicked infideles were vtterly destroyed by the flould Gen. 7.  THE END OF THE FIRST AGE AND BEGINNING OF THE SECOND y 1658. Arphaxad borne the sonne of Sem. The whole earth being couered with water Noe with his familie and other liuing creatures remained in the arke twelue monethes and ten dayes a iust yeare of the sunne then coming forth built an altar and offered
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
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
may seme to beare wisheth the Pope who was also very lerned to examine al more at large putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place The most probable exposition semeth to be gathered out of the Hebrewes Tradition that this Lamech of the issue of Cain for there was an other Lamech of Seths progenie much addicted to hunting and his eyes decaying vsed in that excercise the direction of a young man his nephew the sonne of Tubalcain VVho seing something moue in bushes supposing it to be a wild beast willed his grandfather to shoote at the same which he did and stroke the marke with a deadlie wound and approching to take the pray found it to be old Cain VVhereupon sore amazed afflicted and moued with great passion did so beate the young man for his il direction that he also died of the drie blowes After both which mishappes and his passion at last caulmed Lamech lamenteth as the text saith that he had killed a man and stripling towit the one with a wound the other with drie blowes for which he feared seuenfold punishment more then Cain suffered for killing Abel Neuertheles S. Hierom other Fathers thinke it probable that Lamech killing the one of ignorance the other in passion was not so seuerly punished as he feared And so they vnderstand the rest of this passage that seuenfold vengance was taken of Cain by prolongation of his miserable life til his seuenth generation when one of his owne issue slew him and an other of the same linage with him And Lamech was punished seuentie seuenfold when his seuentie seuen children for so manie he had as Iosephus writeth and al their ofspring perished in the floud Mystically by seuentie seuen may be signified that the sinne of mankind should be punished and expiated in Christ our Redemer who was borne in the seuentie seuenth generation from Adam 26. Begane to inuocate Seth was a most holie man and so brought vp his children that they were called the sonnes of God Gen. 6. Adam also and Eue were penitent and became great confessors and are now Sainctes And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God And therfore that which is here said He towit Enos bagane or as the Hebrew hath then was begune to inuocate the name of our Lord can not be vnderstood of priuate but of some publique prayer of many meeting togeather obseruing some rites set forme in peculiar place dedicated to diuine Seruice the Church being now growne to a competent multitude And that besides Sacrifice which was also before as appeareth both by Cain Abel CHAP. V. The progenie of Adam number of their yeares vvith the death of the rest translation of Enoch in the line of Seth to Noe his three sonnes THIS is the booke of the generation of Adam In the day when God created man to the likenes of God made he him †Male and female created he them and blessed them and called their name Adam in the day when they were created †And Adam liued a hundred and thirtie yeares and begat to his owne image and likenes and called his name Seth. †And the dayes of Adam after he begat Seth came to eight hundred yeares and he “ begat sonnes and daughters †And al the time that Adam liued came to nine hundred and thirtie yeares “ and he died †Seth also liued a hundred fiue yeares and begat Enos †And Seth liued after he begat Enos eight hundred and seuen yeares and begat sonnes and daughters †And al the dayes of Seth came to nine hundred twelue yeares and he died †And Enos liued nintie yeares and begat Cainan †After Whose birth he liued eight hundred fiftene yeares and begat sonnes and daughters †And al the dayes of Enos came to nine hundred and fiue yeares and he died †Cainan also liued seuentie yeares begat Malaleel †And Cainan liued after he begat Malaleel eight hundred fourtie yeares and begat sonnes daughters †And al the dayes of Cainan came to nine hundred and ten yeares and he died †And Malaleel liued sixtie fiue yeares and begat Iared †And Malaleel liued after he begat Iared eight hundred and thirtie yeares and begat sonnes and daughters †And al the dayes of Malaleel came to eight hundred nyntie fiue yeares he died †And Iared liued a hundred sixtie two yeares and begat Enoch †And Iared liued after he begat Enoch eight hundred yeares and begat sonnes and daughters †And al the dayes of Iared came to nine hundred sixtie two yeares he died †Moreouer Enoch liued sixtie fiue yeares begat Mathusala †And Enoch walked with God liued after he begat Mathusala three hundred yeares and begat sonnes and daughters †And al the dayes of Enoch came to three hundred sixtie fiue yeares †And he walked with God and “ was seene no more because God tooke him †Mathusala also liued a hundred eightie seuen yeares begat Lamech †And Mathusala liued after he begat Lamech seuen hundred eightie two yeares and begat sonnes and daughters †And al the dayes of Mathusala came to nyne hundred sixtie nine yeares he died †And Lamech liued a hundred eightie two yeares and begat a sonne †and he called his name Noe saying This sonne shal comfort vs from the workes labours of our handes on the earth which our Lord cursed †And Lamech liued after he begat Noe fiue hundred nintie fiue yeares and begat sonnes and daughters †And al the dayes of Lamech came to seuen hundred seuentie seuen yeares and he died And Noe when he was fiue hundred yeares olde begat Sem Cham and Iaphat ANNOTATIONS CHAP. V. 4. Begate sonnes and daughters Moyses in this genealogie reciteth not alwayes the first begotten nor the whole progenie by their names for then he should haue repeated Cain and Abel and haue named many others but those onlie by whom the Church of God continued signifying the rest in general whose succession was cut of by the floud 5. And he died By this Gods word is verified saying that Adam should dye if he should eate of the forbidden tree And the diuel is proued a lyer saying they should not dye It is also most true that Adam dyed that day in which he did eate For he began that very day to decline to death and so doth al mankind euer since as truly said the woman of Thecua to king Dauid vve doe al die and as vvaters that returne not vve fal dovvne on the earth And vvhat els saith S. Gregorie is this daylie decaying of our corruption but a lingering death And none of al these that liued longest reaching to a thousand yeares which with God is as one day man dyed in that day in which he
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
wash his stole in wine and in the bloud of the grape his cloke †His eyes are more beautiful then wine and his teeth whiter then milke †Zabulon shal dwel in the shore of the sea and in the road of shippes reaching as farre as Sidon †Issachar a strong asse lying at rest betwen the borders †He saw rest that it was good and the earth that it was very good and he put vnder his shoulder to cary and became seruing vnder tributes †Dan shal iudge his owne people as also an other tribe in Israel †Be Dan “ a snake in the way a serpent in the path byting the hoosses of the horse that his ryder may fal backward †I wil expect THY SALVATION O Lord. †Gad the gyrded shal fight before him and himself shal be gyrded backward †Aser his bread is sat and he shal geue daynties to kinges †Nepthali a â—art let forth geuing speaches of beautie †Ioseph a child encreasing encreasing and comelie to behold the daughters coursed to and for vpon the wall †But the dart men did exasperate him brawled and enuied him †His bowe sate vpon the strong the bands of his armes and his handes were dissolued by the handes of the mightie of Iacob thence came forth a pastour the stone of Israel †The God of thy father shal be thy helper the Almightie shal blesse thee with the blessinges of heauen from aboue with the blessinges of the deapth that lieth beneath with the blessings of the pappes and of the wombe †The blessinges of thy father were strengthned with the blessings of his fathers vntil the desire of the eternal hilles came be they vpon the head of Ioseph vpon the crowne of the Nazarite among his brethren †Beniamin a rauening woolfe in the morning shal eate the pray and in the euening shal diuide the spoile †Al these in the tribes of Israel twelue these things spake their father to them and he blessed euerie one with their proper blessings †And he commanded them saying I am geathered vnto my people burie you me with my fathers in the duble caue which is in the field of Ephron the Hethite †against Mambre in the Land of Chanaan which Abraham bought with the field of Ephron the Hethite for a possession to burie in †There they buried him Sara his wife there was Isaac buried with Rebecca his wife there also Lia doth lie buried †And when he had finished the precepts wherwith he instructed his sonnes he plucked vp his feet vpon the bed and died he was put vnto his people ANNOTATIONS CHAP. XLIX 4. Because thou didest ascend thy fathers bed For this crime of incest Ruben was depriued of his first birth-right VVho being by order of birth former in guiltes wherby he should haue had duble portion and greater in Empire wherby he should haue bene Prince or Lord ouer his bretheren the former prerogatiue was geuen to Ioseph whose two sonnes were heades of two Tribes the other was geuen to the Tribe of Iuda in Dauid and his posteritie He was also depriued of his prerogatiue in Priesthood which was after annexed to the Tribe of Leui wherupon the Chaldee paraphrasis speaketh thus to Ruben It belonged to thee to haue receaued three better lettes then thy brethren Priesthood Best portion and the Kingdome But because thou hast sinned the duble portion is geuen to Ioseph the Kingdome to Iudas and Priesthood to Leui. 5. Veselles of iniquitie Albeit Simeon and Leui were moued with iust zeale to punish the soule crime committed by Sichem against their sister and whole familie yet in their maner of reuenging were manie sinnes worthely condemned by Iacob both immediatly after the fact and here at his death For before the slaughter they committed there greate sinnes in that they rashly did it vnknowne to their father therby putting him themselues in extreme danger if God had not maruelously protected them in falsly pretending agreement and league with the Sichamites which they ment not to performe and in sacrilegiously abusing the Sacrament of Circumcision making it a cloke to deceiue their ennemies In the fact also they committed other foure grosse crimes cruelly killing those that offered other abundant satisfaction murthering others that were altogether innocent sacking and destroying the citie and carying away wemen and children captiue Mystically S. Ambrose Ruffinus Isidorus and others vnderstand this prophecie of the Scribes and the Priestes descending of Simeon and Leui who were most eagre against our Sauiour as himself more plainely fortold saing The sonne of man balbe betrayed to the chiefe Priestes and to the Scribes and they shal condemne him to death Their furic was cursed aboue al surie Because as Iacob here saith it vvas stubborne or obstinate for they did not only condemne Christ to death in their wicked councel but also vrged and pressed Pilat endeuoringe to saue him sturred vp the people to crye Take him avvay Crucisie him Yea their indignation was so hard that they preferred Barabbas before Christ 10. The scepter shal not be taken avvay Here the Patriarch Iacob fortelleth the time when the promised Messias should come into the world by this signe that the scepter should not be taken from Iuda til the same Redeemer of mankind were at hand Not that the regal scepter should remaine in the Tribe of Iuda from Iacobs death â—il Christes comming for that Kingdome beganne first in Dauid aboue six hundred yeares after Iacobs death and after the captiuitie of Babylon the highe Priests of the Tribe of Leui did gouerne also the state not only the Church other six hundred yeares But the sense is that of the Tribe of Iuda should rise most gloriouse Kinges whose crowne and Kingdome should remaine with the Iewish Nation vntil their expected Messias should drawe nere and then be taken from them by the Gentiles VVhich was downe by Herod whose father was an Idumean his mother an Arabique Thus the Ancient fathers with one accorde vnderstood this prophecie S. Iustinus Martyr Ser. cum Triphone Eusebius Cesarien lib Hist Eccles. cap 6. S. Athanasius lib. de Incarnat S. Ambrose lib de Benedict Patriarch c. 4. S. Chrysostom Ilo 67. in Gen. S. Augustin lib. 18. c. 45. de ciuit Theodoretus q. vlt. in Gen. 11. He shal vvash hisstole in vvyne By wine and bloud of the grape what other thing is shewed saith S. Cyprian Epist ad Coecil 63 but the wine of the Chalice of our Lordes bloud Likwise Tertullian lib 4. contra Marcionem expoundeth the stole to signifie Christs flesh and the wine his bloud In al which booke his drift is to shewe that Christ did not destroy the olde Testament but fulfilled the figures and prophecie therof And not that Christ gaue his bodie in figure only as our aduersaries alleadge him 17. Be Dan a snake in the vvay This prophecie most
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
is other mens the best of whatsoeuer he hath in his owne field or in his vineyard he shal restore according to the estimation of the damage †If fire breaking forth light vpon the thornes and catch stackes of corne or corne standing in the fieldes he shal render the damage that kindled the fire †If a man committe money or vessel vnto his frend to keepe and they be stolen away from him that receaued them if the theefe be found he shal restore duble †if the theefe be not knowen the maister of the house shal be brought to the goddes and shal sweare that he did not extend his hand vpon his neighbours good †to doe any fraud as wel in oxe as in asse and sheepe and rayment and whatsoeuer may bring damage the cause of both parties shal come to the goddes and if they geue iudgement he shal restore duble to his neighbour †If a man committee asse oxe sheepe or any beast to his neigbours custodie and it die or be hurt or be taken of enemies and no man saw †there shal be an oath betwen them that he did not put forth his hand to his neighbours good and the owner shal admitte the oath and he shal not be compelled to make restitution †But if it were taken away by stelth he shal restore the damage to the owner †If it were eaten of a beast let him bring vnto him that which was slaine and he shal not make restitution †He that asketh of his neighbour to borow any of these thinges and it be hurt or dead the owner being not present he shal be compelled to make restitution †But if the owner be present he shal not make restitution especially if it were hired and came for the hire of the same †If a man seduce a virgin being not yet despoused and lie with her he shal endowe her and haue her to wife †If the virgins father wil not geue her he shal geue money according to the maner of the dowrie which virgins are wont to receaue †Inchanters thou shalt not suffer to liue †He that lieth with a brute beast dying let him die †He that sacrificeth to goddes shal be put to death but to the Lord only †Thou shalt not molest a stranger nor afflict him for your selues also were strangers in the Land of Aegypt †A widow and an orphane you shal not hurt †If you hurt them they wil crie out to me and I wil heare their crie †and my furie shal take indignation and I wil strike you with the sword and your wiues shal be widowes and your children orphanes †If thou lend money to my people being poore that dwelleth with thee thou shalt not vrge them as an exactour nor oppresse them with vsuries †If thou take of thy neighbour a garment in pledge thou shalt geue it him againe before sunne sette †For that same is the onlie thing wherwith he is couered the clothing of his bodie neither hath he other to sleepe in if he the goddes and the prince of thy people thou shalt not curse †Thy tithes and thy first fruites thou shalt not slacke to pay the first-borne of thy sonnes thou shalt geue me †Of thy oxen also sheepe thou shalt doe in like maner seuen dayes let it be with the damme the eight day thou shalt render it to me †Holie men you shal be to me the flesh that beastes haue tasted of before you shal not eate but shal cast it to the dogges CHAP. XXIII Lawes are appointed to Iudges the enemies oxe or asse to be saued 8. namely not to take bribes 10. The seuenth yeare and day al must rest 14. Three principal feastes must be solemnized euerie yeare 20. Conduction and protection of an Agel is promised 24. the people is agane commanded to destroy Idols 29. VVhy their enemies shal be destroyed by litle and litle THOV shalt not admitte a lying voice neither shalt thou ioyne thy hand to say false testimonie for a wicked person †Thou shalt not folow the multitude to doe euil neither shalt thou in iudgement argree to the sentence of the most part to stray from the truth †The poore man also thou shalt not pitie in iudgement †If thou meete thy enemies oxe or asse going astray bring it backe to him †If thou see the asse of him that hareth thee lye vnderneth his burden thou â—halt not passe by but shalt liâ—t him vp with the same †Thou shalt not decline the poore mans iudgement †A lye thou shalt auoide The innocent and iust person thou shal not put to death because I abhorre the impious man †Neither shalt thou take bribes which doe blind also the wise and peruert the wordes of the iust †The stranger thou shalt not molest for you know the hartes of strangers because your selues also were strangers in the Land of Aegypt †Six yeares thou shalt sow thy ground and shalt gather the corne therof †But the seuenth yeare thou shalt let it alone and make it to rest that the poore of thy people may eate and whatsoeuer shal be leift let the beastes of the field eate it so shalt thou doe in thy vineyard and thy oliuete †Six dayes thou shalt worke the seuenth day thou shalt cease that thy oxe may rest and thine asse and the sonne of thy handmaide may be refreshed and the stranger †Kepe al thinges that I haue said to you And by the name of foren goddes you shal not sweare neither shal it be heard out of your mouth †Three times euerie yeare you shal celebrate feastes to me †Thou shalt keepe the solemnitie of Azymes Seuen dayes shalt thou â—aâ—e azymes as I commanded thee in the time of the moneth of new corne when thou didst come forth out of Aegypt thou shalt not appeare in my sight emprie †And the solemnitie of the haruest of the first fruites of thy worke whatsoeuer thou didst sow in the field The solemnitie also in the end of the yeare when thou hast gathered al thy corne out of the field †Thrise a yeare shal al thy male sexe appeare before the Lord thy God †Thou shalt not sacrifice the bloud of my victime vpon leuâ—n neither shal the fatte of my solemnitie remaine vntil the morning †The first fruites of the corne of thy ground thou shalt carrie into the house of the Lord thy God Thou shalt not boyle a kidde in the milke of his damme †Behold I wil send myne Angel which shal goe before thee and keepe thee in thy iourney and bring thee into the place that I haue prepared †Obserue him and heare his voice neither doe thou thinke him one to be contemned for he wil not forgeue when thou hast sinned and my name is in him †But iâ— thou wilt heare his voice and doe al that I speake I wil be enemie to
of two former lawes the one Leuit. 25. prouiding that inheritance of landes should not be sold nor otherwise alienated but vntil the Iubilee yeare and then returne to him or his heyres to whom it pertained before the other Num. 27. ordaining that for lack of a sonne daughters should enherite this difficultie did rise in case an enheretrixe did marrie a man of an other tribe her landes by that meanes should passe from tribe to tribe and not be restored in the Iubilee yeare For auoiding of which inconuenience a further law is made that none shal marrie out of their owne tribe Neuerthelesse the tribe of Leui made mariages with the tribe of Iuda as appeareth by that Zacharie the priest married Elizabeth cosin to our B. Ladie of the tribe of Iuda though in the old Testament there is no such expresse dispensation nor explication of the law but by tradition was holden for lawful and practised by so holie a man as Zacharie And not without mysterie as S. Augustin noteth li. 2. c. 2. d◠consen Euang. for that Christ the Annointed of God was prefigured by the annointing of Kings and Priests and borne of the royal and priestlie tribes being both a King and a Priest THE ARGVMENT OF DEVTERONOMIE DEVTERONOMI in English The second law so called not that there be two lawes of Moyses but because the same which was first geuen in Mount Sinai fiftie dayes after the children of Israel parted from Aegypt is here repeted in the eleuenth moneth of the fourtith yeare of their abode in the desert In which repetition albeit Moyses explicateth the same law adding also diuers things not expressed before yet is it but an Abbridgement conceiued and vttered in fewer wordes VVhereupon S. Bode in princ Leuit. compareth this booke with the foure precedent as one made of them al. For wheras the former foure prefigured the foure Gospels this signified the whole Gospel contained in al foure Likewise S. Hierom calleth it A prefiguration of the Euangelical law so iterating former things that al become new of old Epist ad Paulin. ca. 7. de Mans 42. But touching the literal sense Moyses here compriseth foure general things vnto which after his death the fifth is added and so the whole conteineth fiue partes First he briefly reciteth Gods special benefites bestowed on this people and their ingratitude incredulitie murmurings and punishments in the three first chapters Secondly he repeteth and explicateth Gods precepts moral ceremonial and iudicial with the functions and offices of Priests and Leuites from the 4. chap. to the 27. Thirdly he denounceth Gods promises of manie blessings and thretes of punishments for keeping or breaking his commandments from the 27. chap. to 31 Fourthly he exhorteth them to serue and loue God but withal fortelleth that they wil often fal to great sinnes and for the same shal be punished and at last forsaking Christ shal be forsaken yet finally blesseth their tribes in figure of the Gentiles that shal be called in their place chap. 31. 32. and 33. Fiftly in the last chapter losue writeth the death burial and singular commendation of Moyses THE BOOKE OF DEVTERONOMIE IN HEBREW ELLE HADDEBARIM CHAP. I. Moyses beginneth the first day of the eleuenth moneth and fourtith yeare after the children of Israel parted from Aegypt to repete and explicate the Law 6. first putting them in mind of Gods munisicence his owne and other superiors care ouer them their ingratitude incredultie murmuring 34. and punishment for the same THESE are the wordes which Moyses spake to al Israel beyond Iordan in the champion wildernesse against the Read sea betwen Pharan and Thophel and Laban and Haseroth where there is verie much gold †eleuen daies from Horeb by the way of mount Seir to Cadesbarne †The fourtith yeare the eleuenth moneth the first day of the moneth Moyses spake to the children of Israel al thinges that our Lord had commanded him to say vnto them †after that he had stroke Sehon king of the Amorrheites which dwelt in Hesebon and Og the king of Basan which abode in Aseroth and in Edrai †beyond Iordan in the Land of Moab And Moyses began to expound the law and to say †The Lord our God spake to vs in Horeb saying It is sufficient for you that you haue stayed in this mountaine †returne and come to the mountaine of the Amorrheites and to the rest that are next to it champion and hillie and lower places against the South and beside the shore of the sea the Land of the Chananeites and of Libanus vnto the greate riuer Euphrates †Behold quoth he I haue deliuered it to you enter in and possesse it vpon the which our Lord sware to your fathers Abraham Isaac and Iacob that he would geue it to them and to their seede after them †And I said to you at that time †I alone can not susteyne you because the Lord your God hath multiplied you and you are this day as the starres of heauen verie manie †The Lord God of your fathers adde to this number manie thousandes and blesse you as he hath spoken †I alone am not able to susteyne your businesses and the charge of you and your quareles †Geue from among you wise and skilful men and such whose conuersation is approued in your tribes that I may appoint them your princes †Then you answered me The thing is good which thou meanest to do †And I tooke of your tribes men wise and noble and appointed them princes tribunes and centurions and quinquagenarians and deanes that might teach you al thinges †And I commanded them saying Heare them and iudge that which is iust whether he be the same countrie man or a stranger †There shal be no difference of persons so shal you heare the litle as the great neither shal you accept any mans person because it is the iudgement of God And if any thing seme hard to you referre it to me and I wil heare it †And I commanded al thinges that you ought to do †And departing from Horeb we passed through the terrible and huge wildernesse which you saw by the way of the mountaine of the Amorrheite as the Lord our God had commanded vs. And when we were come into Cadesbarne †I said to you You are come to the mountaine of the Amorrheite which the Lord our God wil geue to vs. †See the Land which the Lord thy God geueth thee goe vp and possesse it as the Lord our God hath spoken to thy fathers feare not neither dread you any thing †And you came al vnto me and said Let vs send men that may view the Land and may bring vs word what way we shal ascend and to what cities to goe †And because the saying pleased me I sent of you twelue men one of euerie tribe †Who when they had gone
he destroyed her denne and brake the most filthie idol and burnt it in the torrent cedron †but the excelses he did not take away Otherwise the hart of Asa was parfect with our Lord al his daies †and he caried in those thinges which his father had sanctified and vowed into the house of our Lord siluer and gold and vessels †And there was warre betwen Asa and Baasa the king of Israel al their daies †Baasa also the king of Israel went vp into Iuda and built Rama that no man might go out or come in of Asaes side the king of Iuda †Asa therfore taking al the siluer and gold that remained in the treasures of the house of our Lord and in the treasures of the kinges house gaue it into the handes of his seruantes and he sent to Benadad the sonne of Tabremon the sonne of Hezion the king of Syria which dwelt in Damascus saying †There is a league betwen me and thee betwixt my father and thy father therfore I haue sent thee giftes siluer and gold and I desire thee that thou come and make void the league that thou hast with Baasa the king of Israel and he may retire from me †Benadad agreing to king Asa sent the princes of his armie into the citiees of Israel and they stroke Ahion and Dan and Abeldomum of Maacha and al Cenneroth to witte al the Land of Nephthali †Which when Baasa had heard he intermitted to build Rama and returned into Thersa †But king Asa sent word into al Iuda saying Let no man be excused and they tooke stones from Rama and the timber therof wherwith Baasa had built and Asa of it built Gabaa Beniamin and Maspha †But the rest of al the wordes of Asa and al his forces and al that he did the cities that he built are not these written in the Booke of the words of the dayes of the kinges of Iuda How beit in the time of his old age he was diseased in his feete †And he slept with his fathers was buried with them in the citie of Dauid his father And Iosaphat his sonne reigned for him †But Nadab the sonne of Ieroboam reigned ouer Israel the second yeare of Asa the king of Iuda and he reigned ouer Israel two yeares †And he did that which is euil in the sight of our Lord and walked in the waies of his father and in his sinnes wherwith he made Israel to sinne †And Baasa the sonne of Ahias of the house of Issachar lay in wayte against him and stroke him in Gebbethon which is a citie of the Philistimes for Nadab and al Israel besieged Gebbethon †Baasa therfore slew him in the third yeare of Asa the king of Iuda and reigned for him †And when he reigned he stroke al the house of Ieroboam he leaft not so much as one soule of his seede til he destroied him according to the word of our Lord which he had spoken in the hand of Ahias the Silonite †for the sinnes of Ieroboam which he had sinned and wherwith he had caused Israel to sinne and for the offence wherwith he prouoked our Lord the God of Israel †But the rest of the wordes of Nadab and al that he wrought are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And there was warre betwen Asa and Baasa the king of Israel al their daies †In the third yeare of Asa the king of Iuda reigned Baasa the sonne of Ahias ouer al Israel in Thersa foure and twentie yeares †And he did euil before our Lord walked in the waies of Ieroboam and in his sinnes wherwith he made Israel to sinne CHAP. XVI Iehu for prophecying the destruction of Baasa and his house 7. is slaine 8. yet his sonne Ela reigneth tvvo yeares 9. Then Zambri rebelleth killeth Ela and reigneth 16. Part of the people choosing Amri prince of the armie their king 18. Zambri desperatly burneth himselfe and the kings palace 21. an other part folow Thebni as king til his death 23. Amri reigneth tvvelue yeares vvickedly 29. His sonne Achab succedeth marieth Iezabel and serueth Baal 34. In the meane time Hiel repairer◠Iericho AND the word of our Lord came to Iehu the sonne of Hanani agaynst Baasa saying †For so much as I haue exalted thee out of the dust sette thee duke ouer my people Israel but thou hast walked in the way of Ieroboam and hast made my people Israel to sinne that thou mightest anger me with their sinnes †behold I wil cut downe the posteritie of Baasa and the posteritie of his house and I wil make thy house as the house of Ieroboam the sonne of Nabat †Whosoeuer of Baasa shal die in the citie him shal the dogges eate and whosoeuer of his shal die in the countrie him shal the fowles of the ayre deuoure †But the rest of the wordes of Baasa and whatsoeuer he did and his battels are not these things written in the Booke of the wordes of the daies of the kinges of Israel †Baasa therfore slept with his fathers and was buried in Thersa and Ela his sonne reigned for him †And when the word of our Lord came in the hand of Iehu the sonne of Hanani the prophete agaynst Baasa and agaynst his house and agaynst al the euil that he had done before our Lord to anger him in the workes of his handes that it should be made as the house of Ieroboam for this cause he slew him that is to say Iehu the sonne of Hanani the prophete †In the sixe and twenteth yeare of Asa the king of Iuda reigned Ela the sonne of Baasa ouer Israel in Thersa two yeares †And his seruant Zambri rebelled agaynst him the captayne of the halfe part of the horsemen and Ela was in Thersa drinking and dronken in the house of Arsa the gouernour of Thersa †Zambri therfore rushing in stroke and slew him in the seuen and twenteth yeare of Asa the king of Iuda he reigned for him †And when he teigned and sate vpon his throne he stroke al the house of Baasa and he leaft not of it one that could pysse agaynst a wal his kinsfolke and frendes †And Zambri destroyed al the house of Baasa according to the word of our Lord that he had spoken to Baasa in the hand of Iehu the prophet †for al the sinnes of Baasa and the sinnes of Ela his sonne who sinned and made Israel to sinne prouoking our Lord the God of Israel in their vanities †But the rest of the wordes of Ela and al that he did are not these writen in the Booke of the wordes of the daies of the kinges of Israel †In the seuen and twenteth yeare of Asa the king of Iuda reigned Zambri seuen daies in Thersa moreouer the armie besieged Gebbethon a citie of the Philisthines †And
And she abode in her husbands house an hundred fiue yeares and dismist her abra free and she died and was buried with her husband in Bethulia †And al the people mourned for her seuen dayes †And in al the space of her life there was not that trubled Israel and after her death manie yeares †But the day of the festiuitie of this victorie is receiued of the Hebrewes in the number of holie daies and is worshiped of the Iewes from that time vntil this present day ANNOTATIONS CHAP. XVI 26. After that her husband vvas dead As yong Toblas and Sara were notable patterns to maried persons so Iudith is a like good example to deuout widowes excelling most partin manie respectes For first she professed this holie state of life in the old Testament when it was most rare the law prouiding that the brother or next kinsman should marie the widow of him that died without children as it semeth she had none the Greke text affirming that she gaue al her goodes before her death to other kinred ch 16. v. 24. Secondly she was only once maried ch 15. v. 13. ch 16. v. 26. wheras it is also commendable after twise or oftenner mariage at last to abstaine Thirdly she was yong about 36. yeares for three yeares and a half after that her husband was dead she was called a yong maide ch 12. v. 12. Fourtly she was of excellent beautie ch 8 v. 7. Fiftly exceeding rich ibidem Sixtly very noble especially after the deliuerie of the people from such distresse ch 15. v. 10. Seuently for this renowmed fact and for her other great vertue ch 8. v. 8 manie principal men desired to marie her ch 16. v. 22 Eightly al the people wished much issue of so noble a stock ch 16. v. 25. Nintly she liued long in the state of widowhood about threescore and nine yeares from 36. to 105 ch 16. v. 28. Tently there was great and long peace in al Israel after that she had releeued Bethulia ch 16. v. 30. Al which might easely haue inuited an other to haue maried but her great deuotion and feruent desire to serue God in a retired austere life fasting praying ch 8. v. 6. cutte of al incitements to mariage and made her before the Gospel to embrace Euangelical counsel not commanded but for better attaining to perfecton counseled by our Sauior and S. Paul Mat. 19. 1. Cor. 7. THE ARGVMENT OF THE BOOKE OF ESTHER OF the authoritie of this booke only two or three ancient writers doubted before the councels of Laodicea and Carthage declared it to be Canonical Al the rest did euer esteme it as diuine Scripture For albeit S. Ierom in his time found not certaine partes therof in the Hebrew and therfore transposed the same to the end of the booke as now we haue them yet in the Greeke he found al these sixtenne chapters conteyned in tenne And it is not vnprobable that these parcels were sometimes in the Hebrew as were diuers whole bookes which are now lost But whether they were at anie time in the Hebrew or no the Church of Christ accounteth the whole Booke of infallible authoritie reading as wel these partes as the rest in her publique office And the councel of Trent sess 4. For more expresse declaration defiueth that al the bookes recited in the same Decree amongst which is Esther with al the partes therof as they are accustomed to be read in the Catholique Church and be conteyned in the old vulgare latin Edition are sacred and Canonical Scripture It conteyneth a particular great danger of the people of Israel hapening as is probable shortly after their general relaxation returne of some from the captiuitie of Babylon and their deliuere from it through the godlie Zele and other vertues of Quene Esther directed herein by Mardocheus who being also in imminent danger was deliuered aduanced and finally writ the historie which may be diuided into foure partes not by order of the chapters as hey are here transposed but in order of time first the author reporteth some thinges going before the peoples danger in the 11. 1. 2. 12. chapters and part of the 3. Secondly their danger and distresse in the rest of the 3. and part of 13. chapters Thirdly their deliuerie from the 4. chapter to the middes of the. 9. and rest of the 13. and in the 14. 15. and 16. Fourtly the thinges that ensued hereupon in the other half of the ninth chapter the 10. chapter and first verse of the eleuenth VVho soeuer vvil please to read this historie in order of the time as the thinges happened adioyning the latter chapters vvhich are in the Greke and not in the Hebrevv may folovve the letters of the Alphabet as here vve haue placed them in the margent beginning at the second verse of the 11. chapter vvhere he findeth the letter A. and vvhen he cometh to B. returne vvhere the same letter is noted ch 1. And so in the rest folovv the same direction THE BOOKE OF ESTHER CHAP. I. King Assuerus celebrateth a great banket to shew his glorie 10. calleth quene Vasthi therto who refusing to come is by aduise of his counsel deposed IN the daies of Assuerus who reigned from India vnto Aethiopia ouer an hundred twentie seuen prouinces †when he sate in the throne of his kingdō the citie Susá was in the begynning of his kingdom †In the third yeare therfore of his empyre he made a great feast to al the princes and to his seruantes to the most valiant of the Persians and the nobles of the Medes and the rulers of the prouinces in his sight †that he might shew the riches of the glorie of his kingdom and the greatnes vaunting of his might a great time to witte an hundred foure score dayes †And when the daies of the feast were accomplished he inuited al people that was found in Susan from the greatest to the least and commanded seuen daies a feast to be prepared in the entrance of the garden and of the wood which was planted with royal garnishing and with hand †And there hong on euerie side hangings of skie colour and grene and hyacinthine colour held vp with cordes of silke and of purple which were put into rings of yuorie and were held vp with marble pillers Beddes also of gold and siluer were placed in order vpon the floore paued with the emerauld and the touch stone which paynting adorned with meruelous varietie †And they that were inuited dranke in golden cuppes and the meates were brought in change of vessels Wine also plenteous and the best was set downe as was worthie of a kings magnificence †Neither was there that compelled them to drinke that would not but as the king had appointed making ech of his princes ouerseer of euerie table that euerie man might take what he would †Vasthi also the
principal cause efficient of al good mens workes and men the secondarie cause of the same Moreouer Iobs singular patience and other vertues are likewise commended in other holie Scriptures by ancient Doctores Tobiae 2. God permitted tentation to happen vnto Tobias that example might be geuen to his folowers of his patience as of holie Iob S. Iames c. 5. exhorting to patience sayth You haue heard the suffering of Iob and you haue sene the end of our Lord. Tertullian li. de patientia admiring Iobs patience exclameth thus ô most happie man whom neither the driuing away of his flockes of catle nor consuming of the rest with â—ire nor the losse of his children nor terments of his bâ—diâ— could drive â—â—â—m patience but he stood immoueable in the seruice of God for example to vs that we fall not for anie wordlie damage losse of dearest friendes or corporal afflictions blessed be God by whose blessing we may now yâ—ô happie English Catholiques that patiently suffer the very same kindes of tribulation though not in so great a degree in our time S Cyprian li debâ—no patientie Iob examined proued by the vertue of patience was aduanced to the very height of prayse a rich lord in possession a more rich father in children sudainly was neither lord nor father was also most greuously afflicted in his flesh and that no tentation might be wanting the diuel armed his wife against him yet was he not moued but by victorious patience thanked God for al In like sorre other holie fathers for encoregement and consolation of the afflicted write much of holie Iobs inuincible patience Aboue al S. Gregorie our Apostle dilateth most excellently in thirtie and fine whole bookes describing proposing his so great vertues to be imitated by al Christianes first of al li. 1. c 5. obseruing how great a prayse it is to be good in such a place in the middes of a crooâ—ed and peruerse nation shining as a light in the vvorld dwelling in the gentiles vvhere vvas the seate of Satan a lillie amongst thornes 5 Offered holocaustes for euerie one Albeit the vertue of Sacrifice as wel of Holocaust in the old Testament as especially of Christs Sacrifice in the New is of infinite valure in it selfe yet the application therof to particular persons and purposes is limited and therfore holie Iob offered not only once for al his children but manie times seuerally for euerie one VVherof see Cardinal Allan li. 2 de Eucharist Sacrific c. 35. CHAP. II. Satan by Gods permission 7. striketh Iob with sâ—res from the sole of his foote to the toppe of his head 9. His wife also insulteth against him but he sinneth not 11. Three freindes coming to visite and conforte him sitte siâ—â—nâ— by him seuen dayes AND it came to passe when on a certaine day the sonnes of God were come and stood before our Lord and Satan came among them and stood in his sight †that our Lord sayd to Satan From whence comest thou who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to Satan Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil and yet reteyning innocencie But thou hast moued me against him that I should afflict him in vaine †To whom Satan answering said Skinne for skinne al thinges that a man hath he wil geue for his life †otherwise put thy hand and touch his bone and flesh and then shalt thou see that he wil blesse thee in the â—ace †Our Lord therfore sayd to Satan Behold he is in thy hand but yet saue his life †Satan therfore going out from the face of our Lord stroke Iob with a verie sore boile from the sole of the foote euen to the toppe of his head †who with a shel scraped the corruption sitting on a dunghil †And his wife sayd to him Doest thou yet continue in thy simplicitie blesse God and die †Who sayd to her Thou hast spoken like one of the foolish wemen if we haue receiued good things of the hand of God euil thinges why should we not receiue In al these things Iob sinned not with his lippes †Therfore “ Iobs three frendes hearing al the euil that had changed to him came euerie one out of their place Elephaz a Themanite and Baldad a Suhite and Sophar a Naamathite For they had appointed that coming together they would visite him and confort him †And when they had lifted vp their eies a far of they knew him not and crying out they wept and renting their clothes sprinkled dust ouer their head toward heauen †And they sate with him on the ground seuen daies and seuen nightes and no man spake to him a word for they saw the payne to be vehement ANNNOTATIONS CHAP. II. 11. Iobs three freindes For better intelligence of these conflictes betwen holie Iob and his freindes it may here be obserued that they were in dede his freindes as the text simply calleth them that they beleued rightly in God Almightie and were not idolaters that they came of freindly good affection to comforth him though they fel into vvordes of reprouing him as S. Gregorie teacheth they alleaged also manie excellent diuine sentences very truly which therfore Iob reproued not But they erred in their illations against Iob and that of ignorance rather then of sette malice concluding that Iob was guiltie of some enormious sinnes because they saw him so greuously punished and heard him complaine therof his owne conscience knowen to him and hid to them wherof they rashly iudged testifying that he was innocent in respect of so great crimes And in this their particular error though they were not heretikes being not obstinate after that the truth was sufficiently reueled vnto them yet they prefigured heretikes endeuouring by one truth to destroy an other and by arrogating knowlege which they had not promising also â—evv thinges vnheard of rather to drovv others to admire them then to edification CHAP. III. Iob lamenteth describing his owne and the general calamities of man 13. and shearing hoâ—â—â— theâ— escape manie miseries which either are neuer bornt or dye presently after their birth AFTER these things Iob opened his mouth and cursed his day †and spake †Perish may the day wherin I was borne and the night wherin it was sayd A man is concâ—â—â—ed †Be that day turned into darkenesse God require it not from aboue and let it not be lightened with light †Let darkenes and the shadow of death obscure it let a mist possesse it and be it wrapped in bitternesse †A darkesome hurle wind possesse that night be it not counted in the daâ—es of the yeare not numbred in the monethes †Be that night 〈◊〉 not prayse worthie †Let them curse it which
violence of manie waters ouerflowing sent forth vpon a large ground †The crowne of pride of the drunkards of Ephraim shal be troden vnder feete †And the flowre of the glorie of his exultation which is vpon the toppe of the valley of fatte ones shal be falling as a timely fruite before the ripenesse of autumme which when he that seeth it shal behold as soone as he taketh it in his hand he wil deuoure it †In that day the Lord of hostes shal be a crowne of glorie and a garland of exultation to the residue of his people †and a spirit of iudgement to him that sitteth in iudgement and strength to them that returne out of battel to the gate †But these also haue bene ignorant because of wine and by drunkennes haue erred the priest and the prophete haue bene ignorant because of drunkennes they are swalowed vp with wine they haue erred in drunkennes they haue not knowne him that seeth they haue bene ignorant of iudgement †For al tables were filled with vomiting and filth so that there was no more place †Whom shal he teach knowledge and whom shal he make to vnderstand the thing heard them that are weyned from the milke that are plucked away from the breasts †For command recommand command recommand expect reexpect expect reexpect a litle there a litle there †For in the speach of lippe and in an other tougue he wil speake to his people †To whom he sayd This is my rest refresh the wearie and this is my refreshing they would not heare †And the word of our Lord shal be to them command recommand command recommand expect reexpect expect reexpect a litle there a litle there that they may goe and fal backward and be destroyed and snared and taken †For this cause heare the word of our Lord ye scorneful men which rule ouer my people that is in Ierusalem †For you haue sayd We haue stroken a league with death and with hel we haue made a couenant The scourge ouerflowing when it shal passe shal not come vpon vs because we haue made lying our hope and with lying we are protected †Therfore thus sayth our Lord God Behold I wil send in the foundations of Sion a stone an approued stone a corner stone pretious founded in the foundation He that beleueth let him not make hast †And I wil put iudgement in weight and iustice in measure and haile shal ouerthrow the hope of lying and waters shal ouerflow the protection †And your league with death shal be abolished and your couenant with hel shal not stand when the scourge ouerflowing shal passe you shal be troden downe of it †Whensoeuer it shal passe through it shal take you away because in the morning early it shal passe through in the day and in the night and vexation alone shal geue vnderstanding in the hearing †For the bed is streitened so that one must fal out and a short mantel can not couer both †For our Lord shal stand as in the mount of diuisions as in the valley which is in Gabaon shal he be angrie that he may doe his worke his strange worke that he may worke his worke is strange from him †And now mocke not lest perhaps your bonds be tied strayte For I haue heard of our Lord the God of hostes consummation and abridgement vpon al the earth †Harken with your eares and heare my voice attend and heare my speach †Wil the ploughman plowe al the day to sow wil he cut and harrow his ground †Wil he not when he hath made euen the face therof sprinkle cummine and place the wheate by order and the barley and millet and vetche in their bondes †And his God wil instruct him in iudgement he wil teach him †For gith shal not be threshed with instruments that haue teeth neither shal the wayne wheele turne about vpon cummine but gith shal be beaten out with a rodde and cummine with a staffe †But bread corne shal be broken smal but the thresher shal not thresh it for euer neither shal the wayne wheele vexe it nor breake it with the teeth therof †And this is come forth from our Lord the God of hostes that he might make his counsel meruelous and magnifie iustice CHAP. XXIX The Prophet bewaleth the Iewes destruction 9. for their blinde obstinacie 17. prophecying the Gentiles conuersion VVOE to Ariel Ariel the citie which Dauid ouercame yeare is added to yeare the solemnities are at an end †And I wil make a trench about Ariel and it shal be sorowful moorning and it shal be to me as Ariel †And I wil compasse as a sphere round about thee and wil cast a rampier against thee and place munitions to besiege thee †Thou shalt be humbled thou shalt speake out of the earth and out of the gronnd thy speach shal be heard and thy voice shal be out of the earth as the Pythons and out of the ground thy speach shal mutter †And the multitude of them that fanne thee shal be as smal dust and as issles passing away the multitude of them that haue preuailed agaynst thee †And it shal be sodenly forthwith It shal be visited of the Lord of hostes in thunder and earth quake and with great voice of whirlewind and tempest and with flame of deuouring fyre †And the multitude of al nations that haue fought agaynst Ariel shal be as the dreame of a vision in the night and al that haue waried and beseged preuailed agaynst it †And as he that is hungrie dreameth eateth but when he is awake his soule is emptie as he that is thirstie dreameth and drinketh and after he is awake faint as yet thirsteth and his soule is emptie so shal the multitude be of al the Gentiles that haue fought agaynst mount Sion †Be astonied and meruel wauer and stagger be ye drunke and not of wine be moued not of drunkenes †Because our Lord hath mingled vnto you the spirit of drowsines he wil shut your eyes he wil couer your prophetes and princes that see visions †And the vision of al shal be vnto you as the wordes of a booke sealed which when they shal geue to him that knoweth letters they shal say Read this and he shal answer I can not for it is sealed †And the booke shal be geuen to one that knoweth not letters and it shal be sayd to him Reade and he shal answer I know not letters †And our Lord sayd Because this people approcheth with their mouth and with their lippes glorifieth me but their hart is far from me and they haue feared me by the commandement and doctrines of men †therfore behold I wil adde to make admiration to this people by a great and wonderful miracle for wisdom
they had taken the king they brought him to the king of Babylon into Reblatha which is in the land of Emath and to him iudgements †And the king of Babylon killed the sonnes of Sedecias before his eies yea and al the princes of Iuda he slew in Reblatha †And he plucked out the eies of Sedecias and bound him with fetters and the king of Babylon brought him into Babylon and he put him in the prison house euen to the day of his death †And in the fifth moneth the tenth of the moneth the same is the ninetenth yeare of Nabuchodonosor the king of Babylon came Nabuzardan the prince of the warfare who stood before the king of Babylon in Ierusalem †And he burnt the house of our Lord and the kings house and al the houses of Ierusalem and euerie great house he burnt with fire †And al the host of the Chaldees that was with the prince of the warfare destroyed al the wall of Ierusalem round about †But of the poore of the people and of the rest of the vulgar sorte which remayned in the citie and of the fugitiues that were fled to the king of Babylon and the rest of the multitude Nabuzardan the prince of the warfare transported †But of the poore of the land Nabuzardan the prince of the warfare left some to be dressers of vineyards and husbandmen †The brasen pillers also that were in the house of our Lord and the feete and the sea of brasse that was in the house of our Lord the Chaldees brake and they tooke al the brasse of them into Babylon †And the kettles and the fleshhookes and the psalteries and the phials and the litle mortars and al the brasen vessels that had bene in the ministrie they tooke †and the water pottes and the censars and the pitchers and the basins and the candlestickes and the mortars the gobblets as manie as of gold of gold and as manie as of siluer of siluer did the prince of the warfare take †and two pillars and one sea twelue oxen of brasse that were vnder the feete which king Salomon had made in the house of our Lord there was no weight of the brasse of al these vessels †And concerning the pillars there were eightene cubits of height in one pillar and a corde of twelue cubits did compasse it about moreouer the thicknes thereof of foure fingers and within it was holow †And the litle heads of brasse vpon both the height of one litle head of fiue cubits and the litle nettes and the pomegranates vpon the crowne round about al of brasse Likewise of the second piller and the pomegranates †And there were nintie six pomegranates hanging downe and al the pomegranates an hundred were compassed with litle nettes †And the master of the warefare tooke Saraias the chiefe priest and Sophonias the second priest and the three kepers of the entrie †And of the citie he tooke one eunuch that was chiefe ouer the men of warre and seuen men of them that saw the kings face that were found in the citie and a scribe the captayne of the souldiars who tryed the yong souldiars and three score of the people of the land that were found in the middes of the citie †And Nabuzardan the prince of the warfare tooke them and he brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and he killed them in Reblatha in the land of Emath and Iuda was transported from his land †This is the people which Nabuchodonosor transported In the seuenth yeare Iewes three thousand and twentie three †In the eightenth yeare of Nabuchodonosor from Ierusalem soules eight hundred thirtie two †In the three and twentith yeare of Nabuchodonosor Nabuzardan the prince of the warefare transported of the Iewes seuen hundred fourtie fiue soules al the soules therfore were foure thousand six hundred †And it came to passe in the seuen and thirtith yeare of the transmigration of Ioachin the king of Iuda the twelfth moneth the fiue and twentith of the moneth Euilmerodach the king of Babylon lifted vp in the very yeare of his reigne the head of Ioachin the king of Iuda and he brought him out of the prison house †And he spake with him good thinges and he sette his throne aboue the thrones of the kinges that were after himself in Babylon †And he changed his prison garments and he did eate bread before him alwaies al the daies of his life †And his allowance of meate a continual prouision of meate was geuen him by the king of Babylon euerie day a certaine euen vnto the day of his death al the daies of his life THE ARGVMENT OF IEREMIES LAMENTATIONS THESE Lamentations in Greeke called Threni and by the Hebrew Rabhins intituled Cinoth were written by Ieremie before the greatest part of his oâ—her prophecies as semeth most probable to S. Ierom and were first songue at the death of Iosias king of Iuda Againe when king Sedecias with manie others were taken captiues manie also slaine and the Temple and citie of Ierusalem destroyed But most especially he prophecieth the Iewes miserable estate and iust cause of Lamentation after Christs coming and their reiecting him And therfore his Church singeth the same in the Aniuersarie or Commemoration of his Passion and Death and most piously inuiteth al sinners both Iewes and Gentiles to returne vnto Christ our Redemer saying Ierusalem IERVSALEM conuertere ad Dominum Deum tuum In this litle booke the diligent reader wil easely obserue manie doleful patheticalspeaches powred out from a pensiue hart as in great calamities it commonly happeneth with litle connexion of sentences but otherwise foure whole chapters are very artificially compiled in verse not by number of times with measure of long and short syllables as the Grekes and Latines vse but after the Hebrew maner obseruing number of syllables and beginning euerie verse with a distinct letter from the first to the last in order with some smal varietie of the Hebrew Alphabet Doubtles with great mysteries as S. Ierom iudgeth and therfore explicateth the significations and certains connexions of the two and twentie Hebrew letters as we haue noted vpon the 118. Psalme but aboue the capacitie of our vnderstanding In the last chapter the Prophet omitting the obseruation of Initial letters in twentie two verses prayeth lamentably as the whole people shal pray in captiuitie THE THRENES that is to say THE LAMENTATIONS OF IEREMIE THE PROPHET And it came to passe after that Israel was brought into captiuitie and Ierusalem was desolate Ieremie the prophete sate weeping and he mourned with this lamentation vpon Ierusalem and with a pensiue mind sighing and wayling he sayd CHAP. I. HOW doeth the citie ful of people sitte solitarie how is the ladie of the Gentiles become as a widow the princesse of prouinces is made tributarie Weeping she
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
saith our Lord God Behold I wil deliuer thee into the handes of them whom thou hatest into their handes of whom thy soule is filled †And they shal deale with thee in hatred and they shal take away al thy labours and shal let thee goe naked and ful of ignominie and the ignominie of thy fornications shal be reueled thy wicked dede and thy fornications †They haue done these thinges to thee because thou hast fornicated after the Nations among which thou wast polluted in their idols †Thou hast walked in the way of thy sister and I wil geue her cuppe in thy hand †Thus saith our Lord God The cuppe of thy sister thou shalt drinke deepe and wide thou shalt be into derision and into scorne which is most capable †With drunckennes and sorow thou shalt be replenished with the cuppe of pensifenes and sadnes with the cuppe of thy sister Samaria †And thou shalt drinke it and shalt drinke it vp euen to the dregges and the fragments therof thou shalt deuoure thou shalt rent thy breastes because I haue spoken saith our Lord God Therfore thus saith our Lord God Because thou hast forgotten me and hast cast me of behind thy bodie thou also beare thy wickednes and thy fornications †And our Lord spake to me saying Sonne of man doest thou iudge Oolla and Ooliba and shewest thou them their wicked deedes †because they haue committed aduoutrie and bloud is in their handes and with their idols they haue fornicated moreouer also their children whom they begate for me they haue offered vnto them to be deuoured †Yea and they haue done this to me They polluted my sanctuarie in that day and profaned my sabbathes †And when they immolated their children to their idols and went into my sanctuarie in that day to pollute it these thinges also they did in the middes of my house †They sent to men comming from far to whom they had sent a messenger therfore loe they came to whom thou didst wash thyself and didst annoint thine eyes about with stibikestone and wast adorned with wemens ornaments †Thou satest in a very faire bed and a table was decked before thee mine incense and mine oyntment thou didst set vpon it †And the voice of a multitude reioycing was on it and on the men that were brought of the maltitude of men and came from the desert they did put bracelets on their handes and beautiful crownes on their heades †And I said to her that was worne in aduoutries Now wil this woman also fornicate in her fornication †And they went to her as to an harlot woman so went they vnto Oolla and Ooliba wicked wemen †They therfore are iust men these shal iudge them with the iudgement of adulteresses and with the iudgement of bloudshedders because they are adultresses and bloud is in their handes †For thus saith our Lord God Bring a multitude to them and deliuer them into tumult and into spoile †and let them be stoned with the stones of peoples and let them be thrust through with their swordes they shal kil their sonnes and daughters and their houses they shal burne with fire †And I wil take away the wickednes out of the land al wemen shal learne not to doe according to the wickednes of them †And they shal geue your wickednes vpon you and the sinnes of your idols you shal carie and you shal know that I am the Lord God CHAP. XXIIII Ierusalem manie wayes chasticed of God and not amended 11. shal at last be melted like a brasse potte 15. and shal not dare to mourne for the death of her dearest AND the word of our Lord was made to me in the ninth yeare in the tenth moneth the tenth day of the moneth saying †Sonne of man write thee the name of this day wherin the king of Babylon is confirmed against Ierusalem to day †And thou shalt speake by a prouerbe to the exasperating house a parable and shalt say to them Thus saith our Lord God Set thou a potte st it I say and put water into it †Heape together the peeces therof into it euerie good part the thigh and the shoulder the chosen thinges and ful of bones †Take the fattest beast and lay together pyles of bones also vnder it the seething therof is boyling hotte and the bones therof are throughly sodden in the middes therof †Therfore thus saith our Lord God Wo to the citie of bloud to the potte whose rustines is in it and the rustines therof is not gone out of it by her partes and by her partes cast her out there hath no lotte fallen vpon her †For her bloud is in the middes of her she hath shed it vpon the most cleare rocke she shed it not vpon the ground that it might be couered with dust †That I might bring mine indignation in vpon her and might reuenge with vengeance I gaue her bloud vpon the most clere rocke that it might not be couered †Therfore thus saith our Lord God Wo to the citie of bloud whose bonefire I wil make great †Heape together the bones which I wil burne with fire the flesh shal be consumed and al the composition shal be sod and the bones shal drie away †Set it also vpon hote burning coles emptie that the brasse therof may waxe hote and be melted and let the filth of it be melted in the middes therof let the rust therof be consumed †There hath bene sweating with much labour and the exceding rust therof is not gone out no not by fire †Thine vncleannes is exectable because I would clense thee and thou art not clensed from thy filthines yea neither shalt thou be clensed before I make myne indignation to cease in thee †I the Lord haue spoken It shal come and I wil doe it I wil not passe nor spare nor be pacified according to thy wayes and according to thine inuentions wil I iudge thee saith our Lord. †And the word of our Lord was made to me saying †Sonne of man behold I take from thee the thing that thine eyes desire in a plague and thou shalt not lament nor weepe neither shal thy teares runne †Sigh holding thy peace thou shalt not make the mourning of the dead let thy crowne be tyed round about thee and thy shoes shal be on thy feete neither shalt thou couer thy face with a cloth neither shalt thou eare the meates of mourners †I spake therfore to the people in the morning and my wife died at euen and I did in the morning as he had commanded me †And the people sayd to me Why doest thou not tel vs what these thinges signifie that thou doest †And I sayd to them The word of our Lord was made to me saying †Speake to the house of Israel Thus sayth our Lord God Behold I wil pollute my sanctuarie
already Praef. Tobiae that the Canon of the Christian Catholique Church is of souereigne auctoritie though the Iewes Canon haue them not Finally wheras these bookes were not canonized in the former General Councels it sufficeth that they are since declared to be Canonical Diuine Scripture as some other partes haue likewise bene which English Protestants do not denie As the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn and S. Iudes epistle of al which Eusebius and S. Ierom testifie that some lerned Fathers doubled sometimes whether they were Apostolical or no. But afterwards the same with these two bookes of Machabees and others were expresly declared to be Diuine Scripture by the third Councel of Carthage can 47. By the Councel of seuentie Bishops vnder Gelasius though by the name of one booke as also Esdras and Nehemias as but one booke Last by the Councels of Florence and Trent If anie further require the iudgement of more ancient Fathers diuers doe alleage these bookes as Diuine Scriptures S. Dyonise c. 2. celest Hierar S. Clemens Alexan. li. 1. Stromat S. Cyprian li. 1. Epist ep 3. ad Cornelium li. 4. ep 1. de exhort ad Martyrium c. 11. Isidorus li. 16. c. 1. Etym. S. Gregorie Nazianzen hath a whole Oration of the seuen Machabees Martyrs and their mother S. Ambrose li. 1. c. 41. Offic. But to omite others albeit S. Ierom vrged not these bookes against the Iewes yet he much estemed them as appeareth in his commentaries vpon Daniel c. 1. 11. 12. S. Augustin most clerly auoucheth li. 2. c. 8. de doct christ li. 18. c. 36. de ciuit that notwithstanding the Iewes denie these bookes the Church holdeth them Canonical And wheras one Gaudentius an heretike alleaged for defense of his haeresie the example of Razias who slew him self 2. Mac. 14. S. Augustin denieth not the auctoritie of the booke but discusseth the fact and admonisheth that it is not vnprofitably receiued by the Church si sobrie legatur vel audiatur if it be read or heard soberly VVhich was a necessarie admonition to those Donatistes who not vnderstanding the holie Scriptures depraued them as S. Peter speaketh of like heretikes â—p 2. c. 3. to their owne perdition Now touching the contentes a great part of the same historie which is written in the former booke is repeted in the second with such varietie of some thinges added some omitted as in the bookes of Kinges and Paralipomenon and as the Gospel is written by the foure Euangelistes Ioyning therfore these two bookes together the Concordance therof conteyneth foure principal partes The Preface the Historie an Appendix the Conclusion But the three former partes are very extraordinarily disposed For the writer of the second booke who doubtles was a distinct person from him that writte the former first of al added an Appendix to the historie written before making mention of two Epistles and reciting the summe of one of them in the first chapter and part of the second as though he meant to haue writte no more of the same matter But then as it may seme vpon new resolution intending to abridge the historical bookes of Iason maketh a preface to his worke in the rest of that second chapter And so prosecuteth his purpose and finally maketh a briefe conclusion in the three last verses of the same second booke The mayne historie conteyneth two special partes The first sheweth the state of Gods peculiar people the Iewish nation from the beginning of the Grecian Monarchie parted after the death of Alexander amongst his folowers of which some did exceedingly persecute the Iewes by diuers both suttle and cruel meanes to the ruine of manie and euen to death and martyrdom of some most constant obseruers of Gods Lawes and true Religion til the warres of the Machabees in the first chapter of the first booke and in the 3. 4 5 6. and 7. chapters of the second booke In the other fiftene chapters of the former booke and other eight of the second are described the battles victories triumphes of the valient Machabees Of which holie warres Mathathias was the beginner and first captaine Iudas the second the third Ionathas and Simon the fourth after whose death his sonne Iohn Hyrcanus succeded Duke and Hieghpriest But because these bookes are intermixed the one with the other whâ—soeuer please to read them in order of the historie may folow the direction of the Alphabet letters set in the inner margen beginning with A. at the twentith verse of the second chapter of the second booke to the end of the same chapter Thence procede as the signe of a starre directeth to the next letter B. which is at the beginning of the first booke the first chapter first verse And so in the rest And when the capital letters are ended the smaller wil direct you THE FIRST BOOKE OF MACABEES CHAP. I. King Alexander conquering manie countries erecteth a new Monarchie 6. who dying his chief folowers succeede in seueral kingdomes of the same Monarchie 11. King Antiochus approueth that a prophane schole be setup in Ierusalem 17. subdueth Aegypt 21. inuadeth Iudea entreth by force into Ierusalem spoyleth the temple 25. and killeth manie 30. Two yeares after sendeth an other spoyler who killing manie robbeth and burneth lerusalem 35. fortisieth the towre of Dauid 38. prophaneth al holie thinges 4â— commandeth al to committe idolatrie 47. and to forsake the rites of Gods law 52. vpon paine of death 57. He setteth vp an abominable idol in the Temple 60. persecuteth and murdereth those that conforme not themselues to these innouations AND it came to passe after that Alexander Philips sonne the Macedonian that first reigned in Greece being gone out of the land of Cethim stroke Darius king of the Persians and the Medes †he made manie battels and obteyned the munition of al and slewe the kinges of the earth †and he passed through euen to the ends of the earth and tooke the spoiles of the multitude of the Gentils and the earth was silent in his sight †And he gathered powre and an armie exceding strong and his hart was exalted and eleuated †and he obtayned the regions of the Gentils and the tyrantes and they were made tributaries to him †And after these thinges he fel downe in his bed and he knew that he should dye †And he called his seruants the Nobles that were brought vp with him from his youth he diuided his kingdom to them when he yet liued †And Alexander reigned twelue yeares and he died †And his seruants possessed the kingdom euerie one in his place †and they did al put crownes on them after his death their sonnes after them manie yeares euils were multiplied in the earth †And there came forth of them a sinful roote Antiochus Illustre the sonne of king Antiochus
went against Gorgias the gouernour of Idumea †And he went forth with footemen three thousand and horsemen foure hundred †Who buckling together it chanced few of the Iewes to be slayne †But Dositheus one of the Bacenors an horseman a valiant man held Gorgias and wheras he would haue taken him aliue a certayne horseman of the Thracians came vpon him and cut of his shoulder and so Gorgias escaped into Maresa †But they that were with Esdrin fighting long and being wearied Iudas inuocated our Lord to be their helper and captayne of the battel †beginning in his countrey language and with hymmes raising a crie draue Gorgias souldiars into flight †And Iudas hauing gathered an armie came into the citie Odollam when the seuenth day came on being purifyed according to the custome they kept the Sabbath in the same place †And the day folowing Iudas came with his companie to take away the bodies of them that were ouerthrowen and with their kinsmen to lay them in the sepulchers of their fathers †And they found vnder the coates of the slayne some of the donaryes of the idols that were in Iamnia from which the lawe forbiddeth the Iewes therfore it was made playne to al that for that cause they were slayne †Al therfore blessed the iust iudgement of our Lord who had made manifest the hidden thinges †And so turning to prayers they besought him that the same offence which was committed might be forgotten But the most valient Iudas exhorted the people to keepe themselues without sinne seing before their eyes what was done because of the sinnes of them that were ouerthrowen †And making a gathering he sent twelue thousand drachmes of siluer to Ierusalem for sacrifice to be offered for sinne wel and religiously thinking of the resurrection †for vnles he hoped that they that were slaine should rise againe it should seeme superfluous and vaine to pray for the dead †And because he considered that they which had taken their sleepe with godlines had very good grace layd vp for them †“ It is therfore a holie and healthful cogitation to pray for the dead that they may be loosed from sinnes ANNOTATIONS CHAP. XII 46 It is a holie and healthful cogitation to pray for the dead The Catholique beleefe doctrine and practise of praying for the dead is so euidently confirmed by this place that our aduersaries haue no better shift to auoide the same then by denying these bookes to be Canonical Scripture VVhich being authentically proued it may here suffice to adde that albeit the Greke text as in other innumerable places differeth from the Latin yet it is no lesse clere for this doctrin VVhich in English is thus v 45. Regarding or considering that grace is layde vp for them that sleepe or dye in pietie tovvitte in true faith and repentance in the next verse 46. inferreth thus VVherupon he Iudas Machabeus made reconciliation or expiation for the dead that they might be deliuered or loosed from their sinne that is from punishment for sinne Omitting therfore multitude of other proofes vve vvil here only cite tvvo great Doctors who with others teach that the denial of this particular point of religion is a condemned heresie S. Augustin li. de Haeresib haer 53. noteth this for a special heresie saying Aerians are named of one Aerius vvho being a priest and taking it greuously that he could not be ordained a Bishop falling into the heresie of the Arrians added some proper doctrines of his ovvne saying that vve ought not to pray nor offer sacrifice for the dead Likevvise S. Bernard Ser. 66 in Cantica in plaine termes saith they are heretikes vvhich beleue not that there is purgatorie fire after death but that the soule departing from the bodie goeth forthvvith either to rest or to damnation Let them then saith he aske of him vvho saide There is some sinne that shal not be forgeuen neither in this vvorld nor in the future why he sayd this if there remaine no remission and purgation of sinne in the future vvorld He therfore aduiseth al to bevvare of such seducers saying See the detracters see the dogges They deride vs because vve baptize infantes for that vve pray for the dead It is also most vvorthie of consideration that Iudas Machabeus vvho did this charitable act for his souldiars slaine in the holie vvarres vvas the High priest or chief Bishop of the Church at that time and defender of true faith and Religion Finally vve may also obserue that he did not anie nevv thing but practised the vsual custome of the vvhole Church For so it appeareth by their sette forme of Office for the dead called HASCHABAH that is Rest or prayer for rest in their booke MAHZOR translated and set forth by Bishop Genebrard in the yeare of our Lord. 1569. VVhere are these expresse supplications Requiescat anima ipsius in cubili suo iaceat in pace dormiat in pace His or her soule rest in his bed lye and slepe in peace Againe Ye Angels of peace come forth to mete him c. And that the Ievves this day vse to pray for the dead is a clere thing and confessed by Protestantes namely Munsterus and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker in his first booke against F. Dureus fol 81. CHAP. XIII Menelaus a fugitiue Iewe is put to death 9. Antiochus with his great armie is defeated twise with losse of manie men 23. Philippe rebelling peace is renewed 24. And Iudas is made Lord of Ptolemais IN the yeare an hundred fourtie nine Iudas vnderstood that Antiochus Eupator came with a multitude agaynst Iurie †and with him Lysias the procuratour and cheefe ouer the affayres hauing with him of footemen an hundred tenne thousand of horsemen fiue thousand elephants twentie two chariots with hookes three hundred †And Menelaus also ioyned him selfe with them and with much deceite besought Antiochus not for the weale of his contrie but hoping that he should be appoynted to the principalitie †But the king of kinges stirred vp Antiochus mind against the sinner Lysias suggesting that he was the cause of al the euils he commanded as the custome is with them that being apprehended he should be killed in the same place †And there was in the same place a tower of fiftie cubites hauing an heape of ashes on euerie side this had a prospect steepe downe †From thence he commanded the sacrilegious person to be throwne downe into the ashes al thrusting him forward to death †And by such law it chanced the transgressour of the law to dye Menelaus not to be put into the earth †And in deede very iustly because he committed manie offences toward the altar of God the fyre and ashes wherof was holie himself was condemned into the death of ashes †But the king furiouse in mind came to shew
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
in the space of nere 300. yeares   l 2564.   l Othoniel the first Iudge of the tribe of Iuda deliuered the Israelites from molestation of the king of Syria He gouerned comprehending also the intermission fourtie yeares Iudic. 3. v. 11. Neither did it suffice their phancies to coÌ„mend themselues and their goodes to the protection of few goddes but diuers thinges yea and the same thinges according to diuers state to diuers goddes and goddesses As S. Augustin noteth li. 4. c. 8. de ciuit that they thought it not sufficient to coÌ„mend their landes possessions to one god or goddesse but the fieldes to one mouÌ„taines to an other little hilles to an other valleys or medowes to an other Likewise their corne not al to one but the sede newly sowne to one beginning to brewerd to an other when it riseth beginneth to haue knottes to an other when it bladeth to an other when the eare springeth to an other when it is ripe readie to be reaped to an other And so without end more and more vaine goddes were imagined by the diuels suggestion The booke of Iudges sheweth the state of the people of God the space of nere three hundred yeares after the death of Iosue when they had sometimes temporal gouerners of diuers tribes some times none m 2588.   m Aod of the tribe of Beniamin the second Iudge killed Eglon king of Moab and so deliuered Israel and slew tenne thousand Moabites Iud. 3. v. 20. 29.      n Samgar a husbandman the third Iudge killing six hundred Philisthimes with the culter of a plough defended Israel Iudic. 3. v. 31. He with Aod and the times wanting iudges gouerned seuentie fiue yeares   o 2663.   o Barach by direction of Debora a prophetesse fighting against Sisara chiefe captaine of Iabin king of Asor Iahil a stout woman slew the same captaine striking a naile in his head Iud. 4. They gouerned 38. yeares    Abisue Salmon p Gedeon confirmed by miracles that he was sent of God ouertherw the Madianites and deliuered Israel gouerning fourtie yeares Iudic. 6. 7. 8.   p 2701.   q Abimelech the base sonne of Gedeon vniustly vsurping auctoritie killed his seuenty bretheren one only escaping but within three yeares was hated of his folowers and slaine by a woman Iud 9.   q 2741.   r Thola defended the countrie from inuasion of enimies three yeares Iud. 10.   r 2744.   s Iair a potent noble man defended the people twentie two yeares Iud. 10. v. 3.   s 2767. Bocci  t Iepte first reiected but afterwards intreated by the ancientes of the people fought for them and ouerthrew the enemies And vpon an vndiscrete vow offered his daughter in sacrifice Iud. 11.   t 2789.  Booz   who so deluding men brought them to eternal ruine    v He killed in ciuil warre fourtie two thousand Ephraimites and gouerned six yeares Iud. 12.   w 2795.   w Abesan a fortunate good man ruled in peace seuen yeares Iudic. 12. v. 9. About this time Booz of the tribe of Iuda maried Ruth a Moabite by whom the right line of Iudas descended by Phares to Dauid Ruth 4. v. 18. c. The people in this time of peace fel againe to idolatrie For which God suffered the Philistimes to afflict them Iud. 13. The tribe of Dan set vp idolatrie Iud. 18.  x 2802.   x Ahialon gouerned likewise in peace tenne yeares Iud. 12. v. 11. A hainous crime being committed in the tribe of Beniamin and not punished the other Israelites made battle against them being themselues also great sinners lost manie men in two conflictes but in the third the tribe of Beniamin was almost destroyed Iud. 19. v. 20. The booke of Ruth amongst other mysteries sheweth the genealogie of Dauid of whose sede Christ was borne y 2812.  Obed. y Abdon an other nobleman gouerned eight yeares Iud. 12. v. 13.   z 2820. Ozi  z Samson from his birth a Nazareite of admirable streingth did manie heroical actes killed manie Philistimes in his life more by his owne death He gouerned twentie yeares Iud. 13. v. 5. c. ch 16. v. 31.   a 2840. Hei otherwise Zaraias  a Heli of the stocke of Aaron by the line of Ithamar was High priest and gouerned Israel fourtie yeares 1. Reg. 4. v. 18.     Isai or Iesse b Samuel whose mother being long barren had presented him an infant in the temple according to her vow was a Nazareire and a prophet from a child 1.  The foure bookes of kings shew the state of the Church from the b 2880.     first kinges of Gods people to their captiuitie And the two bookes of Paralipomenon do repete briefly some thinges written before partly adde thinges omitted in other bookes  Maraioth Dauid b. Reg. 1. 3. And after the death of Heli gouerned the people of Israel before Saul twentie yeares And with him twentie yeares more About the yeare of the world 2830. Troy was taken and destroyed by the Grecians In which battel were Agamemnon Vlisses Achilles Nestor many others not in dede so renowmed for anie vertues or factes of their owne as Homer Horace Viâ—gil Onid others by poetical libertie flatterie sette them forth But most follie appeareth in that the citie of Rome was afterwards commended to those goddes which were taken in Troy not able to defend them selues from inuasion and spoile S. Aug. li. 1. c. 3. ciuit The psalmes written by Dauid a summarie of al holie Scriptures c 2900. Achimelech or Amarias Dauid king c By the importunitie of the people to haue a king God appointed Samuel to annoint Saul 1. Reg. 10. who at first gouerned wel but afterwards declining from God was deposed Dauid annointed by the same prophet Samuel 1. Reg. 16. Yet Saul was not actually depriued of the scepter so long as he liued 1. Reg. 31.   d 2920. Abiathar or Achitob Salomon d Dauid king prophetâ—â— led his kingdom as a right parterne of al good kinges made the booke of Psalmes ful of al diuine knowlege prepared meanes for building the temple ordained diuers sortes of musitians and reigned fourtie yeares 2. Reg. totus 2. Par. 23 c.   e 2960. Sadoc  e Salomon excelling in wisdom prospered in this world 3. Reg. 3. c.   f 2964.   f He built the temple and adorned the same with al excellent furniture requisite for Gods seruice disposing al in order as Dauid had ordained   THE END OF THE FOVRTH AGE THE BEGINNING OF THE FIFTH AGE AnnimuÌ„di High-priests kinges of luda The sacred Historie Schismes and infidelitie Scriptures g 2972.   g The temple being finished in seuen yeares was
theâ— dedicated most solemnly with exceding deuotion of the king and al the people with abuÌ„dance of sacrifices And afterwardes the same king Salomon writte three sapiential bookes The Prouerbes Ecclesiastes the CaÌ„â—icle of Canticles But in his old age fel from God and it is vncertaine whether he dyed penitent or no. He reigned fourtie yeares 3. Reg. 11. Ieroboam the first king of the tenne tribes made a wicked schisme setting vp two golden calues in Bethâ—l and Dan which most of the people serued as their goddes  h 3000. Achimaas Roboam h King Roboam leauing the aduise of ancientes and folowing young counselers â—ffended the people and â—s seruant Ieroboam was made king of tenne tribes only Iuda Benâ—amin remayning to him He reigned seuentene yeares 3. Reg. 14. v. 21. He reâ—â—ned 22. yeares 3. Reg. 12 After him were these kinges of diuerse families of the same tenne tribes The Prouerbes Ecclesiâ—st s. Canticle of Canticles i 3017.  Abias i His sonne Abias reigned wickedly three yeares 3. Reg. 15. v. 2. Nadab sonne of Ieroboam reigned two yeares 3. Reg. 14. Basa of the tribe of Issachar reigned 24 yeares 3. Reg. 15. Ela two yeares 3. Reg. 16.  k 3020. Azarias Asa k Asa a good king destroyed idolatrie and reigned 41. yeares 3. Reg. 15. v. 10. Zambri but seuen dayes 3. Reg. 16. v. 15. Amri 12. yeares wherof The bni reigned in ciuil warre against him three yeares v. 22. Achab maried Iezabel a Sidonian and serued Baal reigning 21. yeares 3. Reg. 10. c.  l 3061.  Iosaphat l Iosaphat gouerned the kingdom wel 25. yeares 3. Reg. 22. v. 42. 43. sauing that he ioyned affinitie with Achab king of Israel and with Iezabel 2. Paral. 18. v. 1.    Iohanam     m 3086.  Ioram m Ioram reigned wickedly eight yeares 4. Reg. 8. v. 17. 18. 2. Paral. 21. v. 5. 6. The three next are omitted by S. Mathew Ochozias reigned two yeares 3. Reg. 22. v 52. Elias Elizeus and diuers other Prophetes preached did manie miracles in the kingodm of Iuda and Israel not writing any particular bookes n 3094. Ioiada * Ochozias n By the euil counsel of his mother Athalia Ochozias gouerned wickedly one yeare was slaine by Iehu together with Ioram king of Israel 4. Reg. 8. v. 27. ch 9. v. 27. 2. Paral. 22. v 3. 9. Ioram twelue yeares 4. Reg. 3. Iehu killed Ioram and Iezabel destroying the whole house of Achab reigned 8. yeares 4. Reg. 9. 10.  o 3095.   o Quene Athalia murthering the children of her owne sonne the late king vsurped the kingdom six yeares 4. Reg. 11. v. 1. Ioachaz reigned 17. yeares 4. Reg. 13.  p 3101.  * Ioas. p The youngest sonne of Ochozias called Ioas being saued from the slaughter was made king by meanes of Ioiada Highpriest and Athalia slaine 4. Reg. 11. v. 4. Ioas reigned sixtene yeares 4. Reg. 13. v. 10. Ieroboam 41. yeares 4. Reg. 14. v. 23.   Zacharias  He gouerned wel during the life of Ioiada But afterwards fel to idolatrie caused Zacharias the High-priest and sonne of Ioiada to be slaine 2. Paral. 24. v. Zacharias reigned but six monethes 4. Reg. 15. v. 8.   Sadoc or Ioathan  22. And shortly after the sameking was trecherously slaine when he had reigned 41. yeares 4. Reg. 12. v. 20. 2. Paral. 24. v. 25. Sellum but one moneth 4. Reg. 15. v. 15.  q 3142. Sellum * Amasias q Amasias beginning wel did some good thinges 4. Manahem reigned 10. yeares 4. Reg. 15. v. 17. Phaceia two yeares 4. Reg. 15. v. 23.  Helcias  Reg. 14. v. 3. But after the spoile of the Idumeans he worshipped their idols 2. Paral. 25. v. 14. And reigned 29. yeares ibidem Phacee reigned 20. yeares 4. Reg. 15. v. 27.  r 3171.  Ozias or Asarias r Ozias sometime reigned wel 4. Reg. 15. v. 3. but afterwards presuming to offer incense on the altar was repelled by the Highpriest presently strooken with leprosie and cast out of the temple and citie He liued after that he was king 52. yeares 2. Par. 26. v. 16. Osee reigned nine yeares 4. Reg. 17.   Azarias  s Ioathan a godlie king gouerned a great part of his fathers time and after his death sixtene yeares 4. Reg. 15. 2. Par. 27. The kingdom of Israel hauing stood aboue two hundred and fifetie yeares was subdued by the Assitians much people caried captiue into Assyria 4. Reg. 17. v. 6. In the dayes of king Ozias was Isaias the Prophet Likewise Osee Ioel Amos Abdias and Ionas s 3223.  Ioathan t Achaz a wicked king after manie benefits receiued from God fel to idolatrie reigning sixtene yeares destroyed holie thinges shut vp the temple and peruerted manie of the people 4. Reg. 16. 2. Paral. 28. The Grecians euerie fourth yeare set forth enter Iudes in honour of Iuppiter Olimpius wherof begane the count of Olimpias about the yeare of the world 3247. Micheas prophecied in the reigne of Ioathan the former prophetes yet liuing  Vrias  v Ezechias a most godlie king aduanced true religioÌ„ which was much decayed He recouered health being mortally sicke which was confirmed by miracle in the sunne returning backe and made a Canticle of praise with thankes to God and reigned 29. yeares 4. Reg. 18. 2. Paral. 29. 30. 31. 32. And after six Olimpiades that is 24. yeares Rome was built  t 3239.  Achaz  New inhabitantes being sent from Assiria into Iurie mixed their paganisme with the Israelites religion made manie wicked and detestable Sectes 4. Reg. 17. v. 29. Nahum and Habacuc prophecied after the captiuitie of the tenne tribes v 3255.  Ezechias    w 3284.  Manasses w Manasses for his great sinnes was caried captiue into Babylon where he repented and was restored to his kingdom he reigned liued in captiuirie 55. yeares 4. Reg. 21. â— Par. 33.  About this time happened the historie of To bie who liued in al 102. yeares Tob. 14. v. 2. x 3339.  Amon. x Amon reigned euil two yeares 4. Reg. 21. 2. Par. â—3  Sophonias prophecied in the reigne of Iosias king of Iuda y 3341.  Iosias y Iosias a very good king purged the Church of idolatrie repayred the temple celebrated a most solemne Pasch was slaine in battel by the king of Aegypt which al the people much lamented especially Ieremie the prophet when he had reigned 31. yeares 4. Reg. 22. 23. 2. Par. 34 35. In the time of Numa the second king of the Romanes Pithagoras taught transmigratioÌ„ of soules from one bodie to an other Ieremie also begane to prophecie beiÌ„g a child in the dayes of Iosias continued in the captiuity of the two tribes Baruch was his Scribe and also a Prophet z â—372  Ioachaz or Iechonias z Ioachaz otherwise
al other nations to erre for their sinnes in their fond phantesies of false goddes reserued the Israelites for his Church e establishing the principalitie therof in Sion f For obtaining and conseruing of Sion from wicked Infidels God ouerthrewe al sortes of contrarie forces g God not only gaue his people temporal victories ouer their enimies but also illuminated their mindes with knowlege of true religion h others are often trubled in mind hearing the truth but are not conuerted through their obstinate follie i VVorldlie men in supine carlesnes as in a sleepe passe ouer this life and afterwards find themselues excluded from heauen for lacke of merites and good workes with the foolish virgins k God vndertaking the defence of his people and threatning the aduerse part l they failed in courage as men ouercome with drowsines of sleepe m Euen from the first notice of thy wil the aduersaries were deiected fearing thy poâ—eâ—â— wrath n Terrible signes from the firmament appearing before the day of iudgement :: The Prophetes â—â— often speake in the pretertence for the assurance of the thinges to come o persecuters and others being terrified shal be astonied and silent p God vvil come to iudge the vvorld more especially for the iusts sake q Men that shal seriously thinke and meditate vpon these thinges vvil praise and thanke God for them r and the effect and svvere repast of such meditation shal make as it vvere a great festiual day in the deuout soule spiritually ioyned vvith God Å¿ The soule thus inflamed with Gods loue is then apt of gratitude for his goodnes tovvardes man to make vovves of thinges vvherto vve are not obliged t but most necessarie it is to be maturely aduised and not rashly nor lightly to vovv for being once vovved vve are strictly bound to vvhatsoeuer vve haue lavvfully promised And it is great sinne to vâ—vv vndiscretly v Remembring that for vovves and al other vvorkes vve must ansvver to God vvho is a terrible iudge readie to punish in bodie and soule sparing none for their greatnes not princes nor kinges nor vulgar sorte for al are to him alike Gods special protection of the Ievves the. 4. key a For Idithun to sing or to make tune for it b For the faithful congregation to consider Gods benefites c Hauing heretofore prayed Psal 14â— d I haue obtayned e Especially being in tribulation and praying vvith hart and handes lifted vp as vvel in the night as day f I vvas not frustrate of my prayer g I vvas sometimes in such anguish that nothing semed comfortable h but I 〈…〉 d vpon God so firmly i that my spirite came inâ—o an exâ—asie oâ—â—â—aunce k I arose early before the ordinarie time of avvay king l my hart being attentiue invvardly I vttered nothing vvith my tongue m I diligently examined my conscience n Assuredly God vvil not reiect for euer but he vvil be pleased with his Church o VVhiles I thus thought I erred greatly novv I see and confesse that God suffereth al calamities for the good of his seruantes p and this I knevv not by my selfe but by the inspiration of God making this change in me by his gracious hand q The progenie of Iacob receiued and nourished in Aegypt for Iosephs sake as his adopted children r The read sea and Iordan felt thy diuine powre and obeyed thy wil. Å¿ Noise of vvaters meeting after the Israelites vvere passed thunders and lightninges also hapened to the terror of the persecutors though not mentioned in Exodus Exâ— 14 By the ministerie of Moyses and Aaron Gods great Benefites bestovved vpon the levves and their ingratitude the 4 key a Commended to Asaph a chiefe musitian that the people might vnderstand and consider Gods benefites b Neither the lavv not the people vvas Dauids but presenting Gods perso n he speaketh in his name or authoritie vvith vvhose inspitation he vvas replenished S. Greg. Prefat in Iob. c. 2. Mat. â—â— 5. 35. c Albeit the prophet reciteth historically thinges donne yet the same vvere parables similitudes and figures of other thinges d yea of secret hidden Mysteries obscurly signified in the old Testament and reueled in the nevv e which partly we know by written holie Sriptures f partly by Traditions g God of his mercie without precedent merite raised vp a peculiar people of Abraham Isaac and Iacob h and gaue them a particular law first of Circuncision more largely by Moyses i So Abraham instructed his children and his house after him Gen. 18. k in like sorte others taught their children l For three causes God gaue his law that his people may haue confidence in him he shewing his care to instruct and gouerne them m that they remember his benefites n and kepe his commandmentes o The Iewish nation very often and in great numbers murmured rebelled and committed other great sinnes and therfore Dauid exhorted the people of his time not to do the like And this exhortation perteyneth more especially to Charistianes as S. Paul teacheth 1. Cor. 10. p They first trusting in their owne strength without Gods commandment Num. 14. went forth to batle and were ouerthrowne 1. Par 7 v. 21 â— Par. 7. â—â—â— q Tanis the principal citie in Aegypt nere the riuer Nilus where Moyses wrought his great miracles 〈◊〉 14. This cloude shadowed them from the heate of the sunne in the day and the fire shined in the night al the time that they were in the desert Å¿ In mount Horeb and there was continual water in al the campe which occupied nere foure miles in length and breadth t Which naturally wanted water but by miracle had abundance v Not content with Manna they demanded to haue flesh vv Stil incredulous not beleuing Gods omnipotencie they thought that albeit he had geuen them manna and water yet he could not geue them flesh x By bread in general is vnderstood al competent meate vsual for a table y For this incredulitie murmuring and other sinnes God kept the children of Israel fourtie yares in the desert tâ—l al hat were of age when they came from Aegypt were dead except only Iosue and Caleb z In the meane time amongst other punishments manie mutmurers woâ—c burnâ—â—o death with strange fire Num. 11. a Manna made by Angels b God so changed the wind that it brought abundance of quailes and other birdes into their campe Exo. 16. Nu. 11. c Immediately after a moneth for so long they had abundance of these birdes ibid. v. 20. they were striken with a plague and manie died for their concupiscence d The most fresh strong men died and so were hindered from possessing the promised land of Chana an e In fourtie yeares aboue six hundred thousand died f They offered morning sacrifice g But were not sincere in their hartes h Howsoeuer multitudes of people committe great sinnes and are seuerely punished yet Gods mercie preferueth some by his effectual grace and neuer suffereth the
spiritual Et cont Mend. c. 1â— â—â—â—ym in Pâ—al 1â—7 VVhy God would haue them obscure Isai of noble lineage and a marâ—iâ— prophecied a long time Presat ad Paul Lusto Is called the Euangelical Prophet Hewritte in a high stile S. Ieâ—o Epist ad Paâ—â—â—â— Et in com Isaâ— S. Aug. â—â— 18. c. 27. â—uâ—t lib 9 c. â— conâ—â—â—â— Heb. 1. Liued in the kingdom of Iuda The contents diuided into two general partes and into eight particular 1. 2. 3. 4. 5. 6. 7. 8. The first part The kingdom of Iuda shal be captiue in Babylon for their ingratitude towards Gods and other sinnes :: Not Aâ—â—s the third of the lesse prophetes for this name is written in other letters in Hebrew but one of the royal bloud as S. Ierom. testifieth :: Prince Priest and people are al sicke of ingratitude against God other iniquities :: Ierusalem defaced and destroyed :: God continually preserueth some holie seede that his Church neuer faileth Rom. 9. :: Much wickednes reigned in Ierusalem before their captiuitie in Babylon but much more at Christs passion when they persecuted him euen to the Crosse and his disciples and al christians til their citie was taken by the Romanes and the whole nation dispersed :: The Rabbins vnderstand those Iudges and Priestes that gouerned the people after their deliuerie from captiuitie but S. Ierom expoundeth this and the like places of the Apostles and their successâ—â—s :: It is not only certaine but also euident that the prophet speaketh here and in innumerable other places of the Church of Christ which is the citie set vpon a mountaine Mat 5. vnto which al nations are gathered aâ—d al the time of the new Testament is called the last houre 1. Ioan. 2. because no time shal folow after this but al eternitie :: The Iewes were reiected after Christs death before which they were stil conserued though often seuerely punished And so now the Church of Christ shal neuer be reiected noâ— :: It is most absurde and contrarie to this and other Scriptures that Protestants seyne of great idolatrie in the Christian world for a thousand or more yeares together professing Christs name Religion and yet continually committing as these new masters imagine grosse idolatrie :: This was fulfilled first in the captiuitie of Babylon and more notoriously after Christs passion in the destruction of Ierusalem and dispersion of the Iewes euen to this day and yet forward til nere the end of this world :: An Ecclesiastical preacher must not flatter the people He must moue teares sayth S. Ierom not laughter Apoc. 1. :: By the metaphor of wemen S. Ierom vnderstandeth the cities of Iurie of which Ierusalem was the head and Sion the chiefe place there of al which were defaced by the Babylonians but more fully destroyed by Titus and Vespatian fourtie yeares after Christs Passion :: After the reduction of heathnish or heretical people to catholique religion there wil be great want of spiritual pastors :: Not al the Iewes that escaped temporal death in the destruction of Ierusalem but those only shal be eternally saued that beleuing shal be baptized and liue wel :: Isaie of the tribe of Iuda here prophecieth the doleful songue which Christ vttered weeping ouer Ierusalem fore seeing foretelling their destruction Luc. 19. v. 41. Mat. 21. :: Al this sheweth that God only subtracting his protection no man nor people is able to stand of whose ruine God is not the auctor but only permitteth that they fal into sinnes and so into other miseries :: An admonition to celebrate festiual dayes with â—oly religious exercises and not to folow drunkennes nor other wicked or vaine thinges Rom. 12. :: Greuous sinnes must be greuously punished Such as was the sinne of the Ievves persecuting Christ 4. Reg. 15 2. Par. 26 :: Neither Isaie nor Moyses nor anie other mortal man did euer see God in himselfe but only shadowed Yet the wicked calumniously accused condemned and put Isaie to cruel death vpon pretence of blasphemie for saying that he saw God VVhich he otherwise said not but couered by the vvinges of the Seraphimes Origen in hunc locum S. Ierom. Tradi Hebraicis in Paral. Apoc. 4. Rom. 1â— :: Isaie was not only an Euangelical but also an Apostolical prophet with whom God here treateth and procedeth as with an Apostle saying VVhom shal I send and the prophet answering Send me God sent him saying Goe c. S. Ierom in Proâ—mio Isais Mat. 23. :: Before this the kinges of Syria and of Israel had taken king Achaz in battel and caried avvay great spoyles 2. Paral. 28. But presuming to do the like againe God suffered them not to preuaile My stically this signified that heretikes of diuers sectes conspire together to impugne the Catho like Church VVhich they do much afflict and terrifie but can neuer ouerthrow iâ— S. Ierom in hunc loâ—â—â— 4. Reg. 16 :: Though Achaz vvas very vvicked and committed idolatrie 4. Reg. 16. 2. Par. 28. yet he beleued in God Almightie knovving that he ought not to tempt him :: Vpon occasion of Gods mercie promised vvithout mans desert which king Achaz hardly beleued to confirme the same with a farre greatter example God inspired the Prophet also to forshevv the greater mysterie of Christs Incarnation his conception birth of a virgin for the redemption of â—l mankind Luc. 1. 4. Reg. 19. :: The mysterie here prophocied is of so great importance as would require a very great booke for ful explication therof :: Christ the Sonne of God and virgins child quickly taketh the pray from the diuel who before possessed almost al the world :: The prophet speaketh of the tenne tribes vvhich ioyned forces with the king of Syria against Ierusalem but them selues vvere first brought into captiuity by the Assyrians God protecting Ierusalem for that time and long after Luc. 2. Rom. 9. 1. Pet. 2. :: VVheter they seke to God in their extreme distresse not sincerely but â—â—acted :: or seke worldlie helpe they shal not escape miserie :: S. Mathew expoundeth this prophecie of Christ first preaching in Galilee VVhere his disciples beleued in him folowed him Mat. 4. :: But after his passion few Iewes beleued in him in comparison of the Gentiles Iudic. 7. :: He that is great yea omnipotent God is borne a litle one in this vvorld and vvithout violence conquereth ruleth al the vvorld Luc. 2. :: God punishing sinners and they not repenting his iust furie stil increaseth punishing eternally al those that neuer repent :: VVhere is no repentance there can be no remission As v. 12. 17. ch 10. v. 4. c. :: VVheras good lawes are the stabilitie of the coÌ„mon wealth wicked are the ruine therof Such as Ieroboam made forbidding to goe to Ierusalem and setting vp golden calues in Bethel and Dan causing the people to serue them as the goddes of Israel 3. Reg. 12. v. 16. Such also as the Scribes and
After the general Resurrection the heauens and earth shal be altered in qualities not in substance Psal 31. :: The greatest and proudest Gentiles being conuerted to Christ do humble themselues to the simple maners of Christians to penance fasting praying and al vvorkes of mortification Act. 7. v. 49 :: A prophecie that the Temple shal cease :: and sacrifices of the old Testament shal become vnlawful Prou. â—4 Iere. 7. â— 13. :: Iosephus expoundeth this of the Angels voice vttered in the temple before the destruction saying Migremus hinc Let vs depart from hence S Ierome confirmeth the same by the wordes of the Psalme 54 I savv contradiction in the citie :: God geueth natural powre to al lâ—uing creatures of generation but himself bringeâ—h forth children of his Church :: Immediatly before Christ come to iudge this whole world shal be destroyed by fire :: Christ ascending to his Father left the signe of Thau Ezech 9. the crosse vnto vs or put it in our foreheades that we may freely say the light of thy countenance is signed vpon vs. S. Ierom. in hunc locum :: Men of al nations shal be brought into the Church by the mynistrie of particular Angels S. Iero. ibid. Apoc. 21. :: General resurrection of al men Mar. 9. v. 44. As God was serued more specially in the temple so he is now in Churches but is in al places See Act. 7. v. 48. Clergimen in the old law succeded by bloud in the new by election The summe of Ieremies life 4. Reg. 23. 24. â—ha 44. v. 8. He wrote two Bookes one Epistle The contents of his bookes Epist ad Paulin. His propheciâ— diuided into fiue partes eb 1. 13. 21. 29. 40. The first part Gods clemencie inuiteth to repentance his iustice punisheth obstinate sinners * 4. Reg. 22. â— 8. :: He prophecied also inbanishment ch 44. in Aegypt :: Ieremie had fiue special prerogatiues He was sanctified in his mothers wombe a Priest a Prophet a perpetual virgin a Martyr Isa 51. v. 16. 59. v. 21. :: He prophecied not only of the Iewes but also of the Gentiles * or a nuttie rodde :: God is watchful to performe his word and a nuttie rodde as the 70. translate that is his Law is outwardlie hard and bitter like a nut shel but sweete pleasant as the kernel when the shel is broken S. Theodoret :: God promised not peace in his life but victorie in his death :: God multiplied Israel in Aegypt deliuered them from seruitude :: Not of anie desert but of Gods mere grace Israel was preferred before other nations Miâ—h 6. â—â— :: Into a fruitful land :: God commanding two thinges to flee from euil to do good the Iewes contrariwise left God and serued idols Isa â— Mat. 21. v. 33. :: God created al thinges good planted his Church in iustice and sanctiâ—ie no euil proceded from him Iere. 32. v. 33. Iere. 11. â— 13. :: Gods intention when he punisheth is to moue sinners to repentance afflicting them in this life that they may escape eternal damnation :: No idolatâ—ie nor other sinne whatsoeuer can be so great but God wil remitte it if the sinner be penitent :: The tenne tribes :: The two tribes :: The kingdom of Iuda receiuing more benefites was more faultie then the kingdome of Israel but neither of them excusable :: After the captiuitie manie â—evves returned to God but especially this prophecie is fulfilled in the Gentiles since Christ :: The kingdom of Israel being in captiuitie long before Iuda at last they vvere released al together S. Theodoret in hunc locum :: An othe is an act of religion lavvful so it be made by God almightie not by false goddes and vvith other three conditions in truth not falsly in iudgement vvith due consideration not rashly and in iustice in matter that is iust and of importance Oseâ— â—0 Sap. 1. :: If they were in dede natural fooles they should be excused :: Gods prouidence neuer suffereth the Church to be destroyed :: Except al requisite conditioÌ„s be obserued in an othe it is vnlavvful as vvhen one svveareth by God almighty but vntruly of rashly or to do an vnlavvful thing it is periurie :: By the lion the prophet semeth to vnderstand Nabuchodonosor :: By the vvulf Nabuzardan :: By the leopard AlexaÌ„der the great or Antiochus Epiphanes Ezec. 22. :: As before v. 10. ch 4. v. 27. Isa 1. Zach. 7. :: It is against Gods iust iudgement to omitte such thinges vnpunished v. 9. ch 9. v. 9. :: Captaines are called pastours because they feede and gouerne their soldiars Isa 56. Mat. II. :: Afâ—er al the Prophetes of the old testament Christ himself and lastly his Apostles called the levves vvho stil contemning the Gentils are called they heare and obey Mat. 10. v. 5. Act. 13 v. 46. Isa 1. :: That is from Babylon which is northward from Ierusalem :: The Ievves presumed that God would neuer suffer his Temple to be destroied they thought also that external sacrifices vvithout internal repeÌ„tance should take avvay the sinnes but for their impenitence they their sacrifices are reiected and the temple destroied Mat. â—1 :: It is true that God sanctified the tabernacle in Silo and aftervvards the temple in Ierusalem but if the people be not sanctified he is not â—ied to the place Ios 18. Iud. 18. 1. Reg. â— Isa 65. 1. Reg. 4. :: The Kingdome of â—ene tribes :: God gaue his perfect law comprised in the ten commandments which alone being kept wil suffice aftervvardes added ceremonial precepts to exercise the people in external sacrifices of beastes and other corporal thinges to be offered to him self as wel to kepe them from idolatrie as to leade them therby to internal vertues and to signifie Mysteries of the new testament As is noted Leuit. 1. â—â—â—â— â—â— :: Persecuters spoile the shrines of kinges and other principal persons of crueltie also of auarice if they be richly adorned :: Those that professe knowlege of the law obserue it not in workes haue not true wisdom :: As serpents can not be hindered by inchantments from hurting men no more can the furious Chaldees be disswaded by anie speach from killing spoyling and ransaking the Israelites :: Not a few teares but a fountaine or riuer is scarse sufficient to lament the slaughter of Psa 27. After the destruction of Ierusalem most of the people especially the richer sort were caried into caâ—tâ—uitie others were persecuted til they were consumed that is euen to death destruction But not al the nation consumed for he prophecied the contrarie ch 4. v. 27. ch 5. v. 10. 18 And after 70. yeares the reliques were released and returned into Iewrie manie also remained stil there As is euident in the bookes of Esdras â— Cor. â— â— Cor. 10. :: These nations are also circumcised in flesh but neither they noâ— the Iewes
Ierusalem according to Salomons prayer 3. Reg. 8. v. 47. 48. he obserued the same custome stil and vvas not senne publiquely of manie but his enimies searching curiously v. 11. found him praying accused him of breaking the kings Edict :: To this miracle wrought by the powre of God in defence and for the merites of this holie prophet S. Paul alludeth Heb. 11. v. 33. :: The law of like-punishment is so agreable to the law of nature that this Pagane king punished Daniels accusers when it appeared to him that Daniel had not committed treason but only vsed his religion and deuotion The 2. part Prophetical visions of Christ and of Antichrist a In order of time these two visions vvere before the histories written in the two precedent chapters b Foure winds may signifie the great tumultes which happen in the beginning of monarchies by vvarres and bloudshed of much people c Foure beastes do signifie the foure Monarchies of the Chaldees Medes and Persians the Grecians and the Romanes as was also signified before in Nabuchodonosors dreame ch 2. d A lionesses crueltie and the pride of an eagle do resemble the Chaldees monarchie e A beare of rude shape vveake sight content vvith litle and base meate represented the Medes Persians f The leopard vvith vvinges and foure heades signified the speedie victories of the Grecians vnder Alexander in foure quarters of the vvorld after his death diuided into foure kingdomes g By the fourth beast without name is vnderstood the incomparable povvre of the Romanes gouerning first by kinglie auctoritie aftervvards by Consuls then ioyning to them Tribunes sometimes Dictators finally Emperial h The litle horne becoming so great and strong as to ouercome al the other signifieth Antichrist whose outragious furie shal continevv but a shorte time v. 25. n. ch 12. v. 7. 11. 12. Apoc. 11. v. 2. 3. Apoc. 12. v. 6. 14. Apoc. 13. v. 5. â— God the Father is called the Ancient of dayes not as though one Person of the Blessed Trinitie vvere more ancient then an other for euerie Person is eternal and al are one eternal God But in order of proceding one from an other the Father is the beginning of vvhom the Sonne is begotten and from vvhom as also from the Sonne the Holie Ghost procedeth k By multiplication of these cardinal numbers is signified the innumerable multitude of Angels vvho doe excede al corporal creatures in number as the celestial spheres excede terrestrial bodies in greatnes l And the hieghest Hierarchie vvho are Assitants do farre excede the other Hierarchies in multitude S. Dionys c. 14. Hierar caelest S. Tho p. 1. q. 112. a. 4 m Our Sauiour Christ is here clearly prophecied by vvhose povvre Antichrist shal be vtterly destroyed a He insinuateth that this vision vvas in explication of some part of the former vvhich he had tvvo yeares before ch 7. where foure monarchies are mentioned so here is foretold the great conflict betvven the Persians Greciaus about 220. yeares after or riuer b The ramme represeÌ„ted the king of Persians Medes c The goat signified Alexander the great d breaking the tvvo hornes that is conquering the tvvo nations of Persians Medes e King Alexander died when he vvas very yong strong not fully 33. yeares of age f Foure of his solovvers possessed euerie one a kingdome of his Monarchie g Antiochus Epiphanes persecuting the people of God destroyed the sacrifice polluted the temple setting vp the image of Iupiter Olimpius i 2300. euenings and mornings that is 2300. dayes vvhich make six years and vvel nere foure monethes the whole time from the beginning of Antiochus persecution vnto his death for he begane to persecute in the yeare 143. 1 Mâ—â— 1. v 21. he died an 149. 1. Mac 6. v 16. vvithin which time an 148 the temple was purged 1. Mac. 4. v 52. l Ezechiel is very often called by the name of sonne of man here also Daniel is so called by an Angel as vvel to distinguish Angelical and humane nature as in honour of mankind vvhich Christ would assume therfore calleth himself by the very same rule in the Gospel b One Angel demanded of an other to knovv a thing to come l Historically Antiochus mystically Antichrist as ch 12. Mat. 24. * obscure speaches m So much as perteyned to the prophanation of the temple was fulfilled aboue 300. yeares after this prophecie as the same is also a figure of Antichrist it shal happen towards the end of this world S Greg. li. 30. c. 12. Moral a Assuerus or achasuerus not a proper name signifieth a great prince or head of people b Darius had reigned in Persia before this time but this vvas the first yeare of his reigne ouer the Chaldees also the last neither did he reigne a ful yeare for Cyrus reigned some part of the seuentith yeare of the Ievves captiuitie in Babylon in vvhich also Baltassar vvas slaine Ier. 25. v. 12. Ier. 29. v. 10. 2 Par. 36. v. 22. c Daniel seing the seuentith yeare of captiuitie vvas comen in vvhich God promised to deliuer his people Ier. 29. v. 10 prayed vvith great zele confidence for their release Iere. 29. v. 10. Deut 17. v. 14. d This singular deuotion with austere works of penance zele of his countrie merited this commendable title to be called the man of desires e And vvheras the prayed particularly for the release of the Ievves from captiuitie of Babylon a farre greater thing is promised and reueled to him that within seuentie vvekes of yeares that is â—â— yeares the Messias Christ vvil come and redeme mankinde from captiuitie of finne and the diuel f These foure thinges v. 24 Forgeuenes of sinnes Infusion of iustice Fulfilling of prophecies Annoiated Holie of holies agree only to Christ g Hebdâ—mas or Septenarius signifying seuen vnderstood of dayes importeth a weeke of yeares as Leui. 25 seuen yeares so seuentie vveekes 490. yeares S Bed li. de rat temp c. 6. 7. 8. truble some 〈◊〉 â—â—at 24. a Pharao had a vision in slepe Gen. 41. Baltassar vvaking savv a hand writing in the vval Dan. 5. but neither of them vnderstood their visions therfore vvere not prophets Ioseph vnderstood the former Daniel this other and so they vvere prophets For as this text teacheth vnderstanding is required that a vision be prophetical â— â—â—o 2. 2. q 175 a. 2 4. b The Angel iepereth this honorable nevv title to encorege him being sore frighted prayers c The Angel guardian of Persia S. Ierom S. Theodoret. S. Gregorie d This Angel for his office sake not yet knowing Gods vvil in this particular prayed that the Iewes might remain among the Persians for their edification and spiritual good e Daniels proper Angel ioyned his prayers vvith him for the deliuerie of the Ievves from captiuitie f S. Michael the guardian Angel of the whole Church also prayed for the same purpose a
v. 3. :: This legate vvas sent almost two yeares before to Rome ch 14. v. 24. and now brought letters not only to the Ievves but also to sundrie kinges and peoples in their behalf :: Simon subdued these tvvo tovvnes because they anoyed the Ievves but because they othervvise perteyned not to Iurie he payed for them an hundred talentes :: By the riuer of Cedron ouer which Dauid passed 2. Reg â—â— v. 23. and our Sauiour Ioa. 18. a citie vvas novv built or rather repared being decayed before :: After Simons death his eldest sonne Iohn surnamed Hyrcanus succeeded him in gouernment spiritual and temporal v. 24. :: He beginning to gouerne in the yeare 170. ch 13. v. 41. 42. had difficulties the first last yeares in the rest they had peace To be inebriated signifieth no more but to be repâ—enished vvith drinke competently or abundantly vvithout excesse As Psal 64. v. 10 the earth inebriated and v. 11. riuers inebriated That is abundantly replenished vvithout excesse S. August q. 144. in Gen. :: Out of the booke here mentioned some thinke the fourth booke of Machabees vvas translated See Sixâ—us Seâ—en li. 1. Biblioth pag. â—â— * li. 2. â— â— v. â— This Appendix coÌ„cerning tvvo epistles of the Ievves vvas added to the historie of the first booke by him that vvritte this second e :: As they had vvritten before in their afflictions so novv they exhorte their bretheren to be thankful to God and amongst other meanes to shevv their gratful minde by celebrating the feast of dedication of the nevv altar li 2. â— 4. v. 7. :: It semeth that either this Iudas vvas the first sonne of Iohn Hyrâ—amus othervvise called Aristobolus or rather Iudas Essenus of vvhom ch 2. v. 14. and of vvhom Iosephus vvriteth li. 13. â— 19. :: Chaldea being nere to Persis is sometimes comprehended vnder the same name so Mamertinus in Panagerâ—ca ad Iulia reciteth Tigris and Euphrates amongst the riuers of Persi S. Chrysostom ho. 6. in Math. saith the Ievves vvere deliuered from captiuitie of Perâ—â—s meaning Babylon :: In this fire vvere foure miracles First it vvas not changed into ayre but into vvater v. 20. :: Secondly this vvater being cast on the hostes of sacrifice vvas kindled as fire v. 22. :: Thirdly it burned also being cast vpon stones v. 32. :: Fourth it vvas extinguished by the light that came from the altar v. 32. :: Nephthar signifieth deliuerie vvhich is the effect of purification for the temple other holie thinges being purified were deliuered from prophane vse :: S. Ambrose li 3. c. 14. Offic. vvriteth at large of this miracle Epis Iere. Baruc. 6. :: Neither the tabernacle nor the arke vvere caried avvay by Nabuchodonosor but vvere preserued by some meanes and most like besides the auctoritie of this scripture by Ieremie the propher vvho had spocial fauour of the Babylonians vvhen Ierusalem vvas taken Iere. 39. v. 11. Exâ— 40. 3. Râ—g 8. â—euit 9. 7. 24. :: This semeth to be the same Iudas Essenus vvho vvith others vvritte this epistle ch â— v. 10. * li. 2. c. 15. v. 38. :: After the auctor had written this Appendix to the former booke he resolued also to adde an abridgement of the vvhole historie vvherunto he maketh this Preface signifying the matter vvherof he vvil vvrite v. 20. in vvhat maner v. 24. and why v 25. auouching his diligence v. 26. vvith breuitie v. 29. A :: God assisting the vvtiâ—ers of diuine histories doth not alvvayes deliuer them from labour in seeking to knovv the same of sueh as knew particular thinges So S Luke vvritte the Gospel hauing diligently attained to al thinges Luc. 1. v. 3. * exact declaration * li. 1. c. 1. v. 1. The first part The persecution of the Church by Antiochus :: Three thinges make a coÌ„monwealth to be in good state C 1 Good agreement of principal men amongst themselues with the commonaltie 2 Exact obseruation of good lavves 3 And eminent vertue of the supreme gouernour vvith exercise of pietie and hate of sinnes Other three thinges do truble the state Obstinacie in offenders not content to be corrected 2 Inueterate malice seking reuenge against iust Superiors 3. and auarice of princes to robbe the holie or common treasure :: These virgins remained in places nere to the temple brought vp in exercises of pietie fasting and praying til they were despoused 1. Reg. 2. v. 22. S. Amb. li. 1. de virgine S. Greg. Nissen Orat. de Christ Natiuit S. Damas li. 4. c. 13. :: 4. Reg. 2. v. 11. A firie chariotte and firie horses caried Elias from Elizeus 4. Reg. 6. v. 17. And the mountaine appeared ful of horses and of firie chariots round about Elizeus no lesse strange then this vision See S. Ambrose li. 2. c 29. offic discoursing vpon this historie :: It is the common practise of al traytors to calumniate and defame good gouerners And the best remedie a gainst such seducers is by auctoritie of Superior povvre not by the people vvho are commonly more prone to fauour faction then iustice * li. 1. c. 1. v. 11. E :: VVhere true Religion is abolished most men neglect al shew of religion and rather applie themselues to vanities or woise sinnes * li. 1. c. 1. v. 17. G :: This king falsly pretended to restore his kinsman his sisters sonne to the kingdom being depriued by his younger brother Liuius li. 44 but the true cause of his sending Apolonius into Aegypt was to subdue that kingdom to himself 1. Mach. 1. v. 17. :: Menelaus brother of Simon v. 23 of the tribe of Beniamin ch 3. v. 4. vvas not by the law capable of the priesthood which only perteined to the progenie of Aaron of the tribe of Leui So in this trublesome time the right succession of high priestes was intermitted and restored in Mathathias li. 1. c. 2. :: True and solide vertue moued the common people to compassion the King himself to teares the Tyrians to honour the bodies of the innocent with costlie burial v. 49. :: Strange thinges aboue the ordinarie course of nature doe euer signifie Gods vvrath for mens transgression and are admonitions to turne from sinne vvith spede that vve may escape the heauie hand of Gods iustice So the Emperour Charles the Great interpreted the apparition of a great Comete as vvitnesseth Fasciculus temporum Lacedemonians othervvise called Spartians descended from the stocke of Abraham li. 1. c. 12. v. 2. * li. 1. c. 1. v. 21. I ch 3. v. 23. 27. :: Al rites of religion vvith temples and other holie thinges are ordayned to the Seruice of God and for mens spiritual good and therfore vvhen men cease to serue God as holie thinges are destroyed or taken avvay :: Iudas vvas the tenth lawful highpriest from the Monarchie of the Grecians :: Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Ierusalem An other was
38. VVith promise to prosper if he serue God 42. Salomon dieth AND king Salomon loued manie wemen strangers the daughter also of Pharao and Moabites and Ammonites Idumeians and Sidonians and Hetheians †of the nations wherof our Lord sayd to the children of Israel You shal not goe in vnto them neither shal anie of them come in vnto yours for they wil most certainly turne away your hartes to folow their goddes To these therfore was Salomon copled in most seruent loue †And he had wiues as it were queenes seuen hundred and concubines three hundred and the wemen turned away his hart †And when he was now old his hart was depraued by wemen that he folowed strange goddes neither was his hart perfect with our Lord his God as the hart of Dauid his father †But Salomon worshipped Astarthee the goddesse of the Sidonians and Moloch the idol of the Ammonites †And Salomon did that which was not liked before our Lord and he accomplished not to folow our Lord as Dauid his father †Then built Salomon a temple to Camos the idol of Moab in the mount that is agaynst Ierusalem and to Moloch the idol of the children of Ammon †And in this maner did he to al his wiues that were strangers which burnt frankencense and immolated to their goddes †Therfore our Lord was wrath with Salomon because his minde was turned away from our Lord the God of Israel who had appeared vnto him the second tyme †and had commanded him concerning this word that he should not folow strange goddes he kept not the thinges which our Lord commanded him †Our Lord therfore sayd to Salomon Because thou hast done this and hast not kept my couenant and my preceptes which I haue commanded thee breaking I wil rent asunder thy kingdom and wil geue it to thy seruant †Neuerthelesse in thy dayes I wil not doe it because of Dauid thy father out of the hand of thy sonne I wil rent it †neither wil I take away the whole kingdom but one tribe I wil geue to thy sonne for Dauid my seruant and Ierusalem Which I haue chosen †And our Lord raysed vp an aduersarie to Salomon Adad an Idumeite of the kinges seede who was in Edom. †For when Dauid was in Idumea and Ioab the general of the warfare was gone vp to burie them that were slayne and had slayne al malekind in Idumea †for Ioab taried there six monethes and al Israel til he slew al malekind in Idumea †Adad him self fled and men of Idumea of his fathers seruantes with him to goe into Aegypt and Adad was a litle boy †And when they rose out of Madian they came into Pharan and they tooke with them men of Pharan and entered into Aegypt to Pharao the king of Aegypt who gaue him a house and appoynted him meates and assigued him land †And Adad found grace before Pharao excedingly in so much that he gaue him to wife the germane sister of his wife Taphnes the queene †And the sister of Taphnes bare him a sonne Genubath and Taphnes brought him vp in the house of Pharao and Genubath was dwelling at Pharaoes house with his children †And when Adad in Aegypt had heard that Dauid slept with his fathers and that Ioab the general of the warefare was dead he sayd to Pharao Dismisse me that I may goe into my countrie †And Pharao sayd to him For what lackest thou with me that thou seekest to goe into thyne owne countrie But he answered Nothing yet I besech thee that thou dismisse me †God also raysed vp to him an aduersarie Razon the sonne of Eliada who had fled Adarezer the king of Soba his lord †and he gathered men agaynst him and he became the captayne of theues when Dauid killed them and they went to Damascus and dwelt there and they made him king in Damascus †and he was an aduersarie to Israel al the dayes of Salomon and this is the euil of Adad and hatred agaynst Israel and he reigned in Syria †Ieroboam also the sonne of Nabath an Ephratheite of Sareda the seruant of Salomon whose mother was called Serua a woman widow lifted vp his hand agaynst the king †And this is the cause of his rebellion agaynst him because Salomon built Mello and filled vp the breache of the citie of Dauid his father †And Ieroboam was a strong man and mightie and Salomon seing the youngman of a good witte industrious had made him chief ouer the tributes of al the house of Ioseph †It came to passe therfore at that tyme that Ieroboam went out of Ierusalem and the prophete Ahias the Silonite found him in the way couered with a new cloke and they two onlie were in the field †And Ahias taking his new cloke wherwith he was couered cut it into twelue partes †And he sayd to Ieroboam Take vnto thee ten pieces for thus sayth our Lord the God of Israel Behold I wil rent the kingdom out of the hand of Salomon and wil geue thee ten tribes †But one tribe shal remayne to him for my seruant Dauid and Ierusalem the citie which I haue chosen of al the tribes of Israel †because he hath forsaken me and hath adored Astarthee the goddesse of the Sidonians Chamos the god of Moab and Moloch the god of the children of Ammon and hath not walked in my waies to doe iustice before me and my preceptes and iudgementes as Dauid his father †Neither wil I take away al the kingdom out of his hand but I wil make him prince al the daies of his life for Dauid my seruant whom I chose who kept my commandmentes and my preceptes †But I wil take away the kingdom out of his sonnes hand and wil geue thee ten tribes †and to his sonne I wil geue one tribe that there may remayne a lampe to Dauid my seruant at al times before me in Ierusalem the citie which I haue chosen that my name might be there †And thee wil I take and thou shalt reigne ouer al thinges that thy soule desireth and thou shalt be king ouer Israel †If therfore thou wilt heare al thinges that I shal command thee and wilt walke in my waies and doe that which is right before me keeping my commandmentes and my preceptes as Dauid my seruant did I wil be with thee and wil build thee a faythful house as I built a house to Dauid and I wil deliuer Israel to thee †and I wil afflict the seede of Dauid vpon this but yet not alwaies †Salomon therfore would haue killed Ieroboam who arose and fled into Aegypt to Sesac the king of Aegypt and was in Aegypt vntil the death of Salomon †And the rest of the wordes of Salomon and al that he did and his wisedom behold they are al written in the Booke of the wordes of the
daies of Salomon †And the daies that Salomon reigned in Ierusalem ouer al Israel are fourtie yeares †And Salomon slept with his fathers and was buried in the citie of Dauid his father and Roboam his sonne reigned for him CHAP. XII Roboam folowing youngmens counsel 16. Ieroboam possesseth ten tribes of his Kingdom 21. VVhich he endouoring to recouer by warre is admonished by a prophet to cease 26. Hieroboam setteth vp golden calues to be adored making temples altares and priestes fitte for his purpose AND Roboam came into Sichem for thither was al Israel gathered together to make him king †But Ieroboam the sonne of Nabat when he was yet in Aegypt fugitiue from the face of king Salomon hearing of his death returned out of Aegypt †And they sent and called him Ieroboâ—m therfore came and al the multitude of Israel and they spake to Roboam saying †Thy father layd a most hard yoke vpon vs thou therfore diminish now a litle of thy fathers most hard empire and of the most heauie yoke that he layd vpon vs and we wil serue thee †Who sayd to them Goe vntil the third day and returne to me And when the people was gone †king Roboam tooke counsel with the ancientes that assisted before Salomon his father whiles he yet liued and he sayd What counsel doe you geue me that I may answer this people †Who sayd to him If this day thou wilt yeld to this people and condescend to them and graunt to their petition and wilt speake to them gentle wordes they wil be thy seruantes alwaies †Who leaft the counself of the ancientes which they had geuen him and admitted yongmen that had bene brought vp with him and wayted on him †and he sayd to them What counsel geue you me that I may answer this people which haue sayd to me Make the yoke lighter which thy father hath put vpon vs †And the yongmen that had bene brought vp with him sayd Thus speake to this people which haue spoken to thee saying Thy father aggrauated our yoke doe thou ease it Thus shalt thou speake to them My least finger is grosser then the backe of my father †And now my father layd vpon you a heauie yoke but I wil adde vpon your yoke my father bette you with scourges but I wil beate you with scorpions †Ieroboam therfore came and al the people to Roboam the third day as the king had spoken saying Returne to me the third day †And the king answered the people rough wordes leauing the counsel of the ancientes which they had geuen him †and he spake to them according to the counsel of the youngmen saying My father made your yoke heauie but I wil adde to your yoke my father bette you with whippes but I wil beate you with scorpions †And the king condescended not to the people because our Lord was turned away from him that he might rayse vp his word which he had spoken in the hand of Ahias the Silonite to Ieroboam the sonne of Nabat †The people therfore seing that the king would not heare them answered him saying What part haue we in Dauid or what inheritance in the sonne of Isai Goe into thy tabernacles Israel now see to thy house Dauid And Israel went into their tabernacles †But ouer the children of Israel whosoeuer dwelt in the cities of Iuda Roboam reigned †King Roboam therfore sent Aduram who was ouer the tributes and al Israel stoned him and he died moreouer King Roboam in hast went vp into his chariote and fled into Ierusalem †and Israel reuolted from the house of Dauid vntil this present day †And it came to passe when al Israel had heard that Ieroboam was returned they sent and called him an assemblie being gathered and they made him king ouer al Israel neither did any man folow the house of Dauid beside the tribe of Iuda onlie †And Roboam came to Ierusalem and gathered together al the house of Iuda and the tribe of Benjamin an hundred fourescore thousand chosen men warriers to fight agaynst the house of Israel and to reduce the kingdom to Roboam the sonne of Salomon †But the word of our Lord came to Semeias the man of God saying †Speake to Roboam the sonne of Salomon the king of Iuda and to al the house of Iuda and Beniamin and the rest of the people saying †Thus sayth our Lord You shal not goe vp neither shal you fight agaynst your brethren the children of Israel let euerie man returne into his house for this word is done by me They heard the word of our Lord and returned from their iourney as our Lord had commanded them †And Ieroboam built Siehem in mount Ephraim and dwelt there and departing thence he built Phanuel †And Ieroboam sayd in his hart Now wil the kingdom returne to the house of Dauid †if this people shal goe vp to make sacrifices in the house of our Lord into Ierusalem and the hart of this people wil be turned to their lord Roboam the king of Iuda and they wil kil me and returne to him †And finding out a deuise he made two golden calues and sayd to them Goe vp no more into Ierusalem Behold thy goddes Israel which brought thee out of the Land of Aegypt †And he put one in Bethel and the other in Dan †and this thing was an occasion of sinne for the people went to adore the calfe as farre as Dan. †And he made temples in the excelses and priestes of the abiectes of the people which were not of the children of Leui. †And he appoynted a solemne day in the eight moneth the fiftenth day of the moneth after the similitude of the solemnitie that was celebrated in Iuda And going vp he made in like maner an altar in Bethel to immolate to the calues which he had framed and he ordayned in Bethel priestes of the excelses which he had made †And he went vpon the altar which he had built in Bethel the fiftenth day of the eight moneth which he had â—orged out of his owne hart and he made a solemnitie to the children of Israel and went vp vpon the altar to burne incense CHAP. XIII A prophet sent from Iuda to Bethel fortelleth the birth of Iosias and destruction of Ieroboams altar 4. whose hand being sudenly withered 6. is restored by the prophets prayer 11. The same prophet is deceiued by an other prophet and slame by a lion 33. Hieroboam proceedeth in impictie AND behold a man of God came out of Iuda in the word of our Lord into Bethel Ieroboam standing vpon the altar and censing †And he cried out against the altar in the word of our Lord and sayd Altar altar thus saith our Lord Behold a child shal be borne to the house of Dauid named Iosias and he shal immolate vpon thee priestes of the excelses