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€
heauen to burne his sacrifice thereby confounding foure hundred and fifty false prophets of Baal 6. By prayer procured rayne 3. Reg. 18. 7. Fasted vvithout eating or drincking fourtie daies and nightes together 3. Reg. 19. 8. Procured fire from heauen which deuoured two insolent captaines and their hundred men 4. Reg. 1. 9. Diuided the riuer of Iordan vvith his cloke that himselfe and Elisens passed ouer the drie chanel 10. VV as assumpted in a firie chariote into some place vvhere he yet liueth And parting a vvay Obtained of God the like duble spirit of prophecie and miracles to Eliseus In like maner Eliseus 1. diuided Iordan againe by Elias cloke and so returned to his disciples 2. Amended the bitternes of certaine waters by casting in salte 3. Boies being cursed by him for deriding him were forth vvith torne by beares 4. Reg. 2. 4. He procured water without rayne for three kinges in the campe 4. Reg. 3. 5. Multiplied a poore vvidovves Oile 6. By his prayers barren woman became frutefull 7. He raised her sonne from death 8. Made the bitter broth of his disciples sweete 9. Fedde maine with few loaues 4. Reg. 4. 10. Cured Naaman of leprosie 11. Stroke Giezi with the same 4. Reg. 5. 12. Naaman of leprosie 11. Stroke Giezi with the same 4. Reg. 5. 12. Made yron to swimme 13. Knewe the secret counsels of the Syrian king 14. Made one see horsemen and firie chariotes which to others were inuisible 15. Made the Syrianes blinde that vvere sent to apprehend him and so ledde them into samaria 16. For shewed vnexpected plentie of corne the next day VVith the death of a great man that would not beleue it 4. Reg. 7. 17. And after his death an other mans dead bodie touching his bones reuiued 4. Reg. 13. Other Prophets vvrought also miracles but these for example may suffice to she vve that God preserued religion also in the kingdome of Israel VVhich himselfe further testified euen in most desolate times vvhen Elias lamented that he vvas leift alone 3. Reg. 19. For God ansvvered that seuen thousand meaning therby a great multitude had not bowed their knees to Baal not so much as in out vvard she vve conformed themselues to infidelitie or idolatrie Iehu in his time destroyed all the worshippers of Baal 4. Reg. 10. But none at anie time could wholy destroy true Israelites For God would not suffer it 4. Reg. 14. v. 27. Yea not vvithstanding diuers notorious heresies vvere preached folovved in that kingdome of the Tenne tribes yet ab did not fall nor embrace them Iecoboam not onlie made and set vp golden calues but also taught that they vvere Gods saying Behold thy goddes O Israel which brought thee out of the land of Aegypt 3. Reg. 12. making temples altars and imaginarie priestes which were not of the children of Leui. Also a feast the fiftenth day of the moneth after the similitude of the solemnitie that was celebrated in Iuda Al which the holie Scripture saith He fourged of his owne hart The very propertie of Archeretickes But the true Priestes Leuites and manic others that had geuen their hart to seke our Lord went into Ierusalem to immolate theire victimes before our Lord the God of their fathers 2 Par. 11. Yea Naaman a stranger of Syria and a Neophite in religion taught by his example that none may yeld conformitie nor otherwise communicate with Infideles then Gods Priests or Prophetes approue for lawful 4. Reg. 5. Vnto this heresie of leroboam Achab by Iezabels perswasion added the worshipping of Baal as God 3. Reg. 16. making both temple and altar to him in Samaria Ieroboams priests seruing fitly this purpose Though al the former heretikes no more agreed to this new heresie then Iutherans now admitte of Caluinisme For Iehua Ieroboamite destroyed al Iezabilits that he could by a stratageme gette together 4. Reg. 10. v. 28. 29. Muchlesse did al Israel serue Baal Againe after that Salmanazar king of Assyria had taken Samaria and placed there a new people 4. Reg. 17. they learning the rites of the Israelits religion mixed their Paganisme there with and made a new heresie or rather manie new heresies For being diuers nations they had in seueral conuentieles their particular goddes and so manie diuers Sects The Babylonians Cutheites Emathites Heueites and Sapharuaimites 4. Reg. 17. But as the Priestes which taught them rites of true religion allowed not of this mixture so doubtles some people harkened to their admonitions and kept religion simply and sincerely And at this very time of the Tenne tribes captiuitie holie Tobias who was carried captiue with the rest neither before nor after the captiuitie leift the law of God But went to Ierusalem when others serued leroboams golden calues to the Temple of our Lord and there adored the Lord God of Israel And in captiuitie bestowed himselfe in workes of mercie towardes the liuing and dead of his nation Tob. 1. As for the kingdom of Iuda it was more free from heresies For very few or none of those kinges that fell to other grosse enormities yea to manifest idolatrie became heretikes as is probablie collected by that Isaias the Prophet being sent to Achaz admonished him conuersed and dealt with him as with one that beleued wholly and solely true religion assuring him that God would protect Ierusalem bidding him not to feare the two smoking firebrandes in the wrath of Rasin king of Syria and of Phacce king of Israel Isa 7. Further bidding him aske a singe of God he answered though frovvardliâ— yet not as an infidel I wil not aske and I wil not tempt our Lord. Yea though Vrias the High Priest by commandment of the same king 4 Reg. 16. made a new altar in place of Gods Altar yet he erred not in faith nor in doctrine as teaching in Moyses chayre but in fact onclie and of frailtie for feare of the king aâ— the king offended in his externall act to slatter the king of Syria And in this case God sent Isaiâ—â— to admonish the king which Vrias neglected or durst not do Likwise Ioram 4. Reg. 8 2. Par. 21. Ochozias 2. Par. 22. Ioas in the latter part of his life 2. Par. 24. Manasses in the former part of his reigne 4. Reg. 2. 2. Par 33. and sowe other kinges of Iuda committing idolatrie and making others to fall with them either were not wholie peruerted or at least drew not al with them For not onlie Prophets in whose hand or ministerie God spake and reproued these sinnes but manie others kept their Zele of true religion as appeared in their promptnes to serue God when by good kinges Asa Iosaphat Ezechias Iosias and others they were exhorted or admitted so to do 4. Reg. 18. 23. 2. Par. 15. 17. 29. 30. 31. 33. 34. c. Finally wheras diuers good princes disposed thinges belonging to Diuine seruice in the temple correcting faultes and
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
charitie God gaue him an other particular law that he should not eate of the tree of knovvlege of good and euil And that for two special reasons which S. Augustin noteth vpon this place First that God might declare him selfe to be Lord of man VVhich was absolutely necessarie for man and nothing at al profitable to God who nedeth not our seruice but we without his dominion should vtterly fal to nothing Nec enim ipso non creante c. For he not creating vs neither could vve haue bene noâ— he not conseruing vs could vve remayne nor he not gouerning vs could vve liue rightly VVherfore he onlie is our true Lord vvhom not for his but for our ovvne profite and saluation vve serue The other reason was that God might geue man matter wherin to exercise the vertue of obedience and to shew him selfe a subiect of God VVhich could not be so properly and effectually declared by keping other lawes nor the enormitie of disobedience appeare so euidently as by fulfilling of Gods wil commanding him or by doing his owne wil moued to the contrarie in a thing of it selfe indifferent only made vnlawful because it was forbid But let vs heare S. Augustins owne wordes Nec potuit melius aut diligentius coÌ„â—endâ—ri quantum malum sit sola inobedientia c. Neither could it saith this great Doctor be better nor more exactly signified how bad a thing sole disobedience is then where a man became guiltie of iniquitie because he touched that thing contrarie to prohibition which if he not forbidden had touched he had not sinned at al. For he that saith for example sake Touch not this herbe supposing it is poysenful and doth forwarne one of death if he touch it death assuredly falleth on the contemner of the precept yea though no man had prohibited and he had touched for he should dye because the same thing bereueth him of health and life whether it had benne forbidden him or no. Also when one forbiddeth that thing to be touched which would not in dede preiudice him that toucheth but him that forbiddeth as if one take an others money being forbid by him whose the money is it is a sinne in him that is forbidden because it is iniurie to him that forbiddeth But when that thing is touched which neither should hurt him that toucheth nor any other if it were not forbid wherfore is it prohibited but that the proper goodnes of obedience and the euil of disobedience might appeare Thus S. Augustin sheweth that disobedience is a sinne because it is against a precept though otherwise the thing that is done were not euil And amongst other good notes teacheth that true obedience inquireth not wherfore a thing is commanded but leauing that to the Superior promptly doth that is appointed 17. Of the tree eate thou not This example of our first parents transgression sheweth how friuolous an answer it is to say that breaking of commanded fastes or eating meates forbidden can not hurt vs the meate being good and holsome for so the fruite of the tree was good and should haue hurt no man if it had not benne forbidden Euen so al meates of their owne nature are good yet the precept of fasting foretold by our Sauiour in general and determined by his Church in particular and so of anie other like law though it be in things otherwise indifferent proceeding from lawful Superiors bindeth the subiects in conscience And the transgression is properly disobedience what other sinne soeuer may also be mixed therwith 17. Thou shalt dye the death Against the new doctrine denying that after sinne is remitted anie temporal punishment remaineth for the same this place declareth that death wherof God forewarned Adam if he should eate of the fruite forbidden remained due and was at last inflicted vpon him for his sinne which was presently remitted vpon his repentance Againe for so much as we are al subiect to death it proueth that we were al guiltie of this sinne by which death came vpon al men as S. Paul teacheth Els God should punish vs without our fault which is vnpossible that his goodnes should do Especially it appeareth in infants who dying before they come to vse of reason can neuer coÌ„mit other sinne for though they were circumcised or had Sacrifice offered or other remedie vsed for them before Christ or baptised since Christ yet they suffer as S. Augustin noteth both death and manie other penalties of sickenes cold heate hunger and the like which can neither be to them matter of merite as to others it may be nor profite them for auoiding of other sinnes seing they dye in their infancie Yea moreouer if they dyed without circumcisioÌ„ or other remedie of those former times their soules perished from their people and now without Baptisme can neuer enter into the kingdome of heauen which could not stand with Gods iustice if they were not guiltie of sinne CHAP. III. By the craft of the Diuel speaking in a serpent our first parents transgressed Gods commandment 7. who being ashamed vvould hide them selues 9 but are reproued by God 14. and besides other particular punishements yet with promise of a Redemer are cast out of Paradise BVT the serpent also was more subtile then al the beasts of the earth which our Lord God had made Which said to the woman Why hath God commanded you that you should not eate of euerie tree of Paradise †To whom the woman answered Of the fruite of the trees that are in paradise we doe eate †but of the fruite of the tree which is in the middes of paradise God hath commanded vs that we should not eate and that we should not touch it lest perhapes we die †And the serpent said to the woman No you shal not dye the death †For God doth know that in what day soeuer you shal eate therof your eyes shal be opened and you shal be as gods knowing good euil †The woman therfore sawe that the tree was good to eate and fayre to the eyes and delectable to behold and she tooke of the fruite therof and did eate and gaue to her husband who did eate †And the eyes of them both were opened and when they perceiued themselues to be naked they sowed togeather leaues of a figge tree and made themselues aprons †And hearing the voice of our Lord God walking in paradise at the after none ayre Adam hid himselfe and so did his wife from the face of our Lord God amidst the trees of paradise †And our Lord God called Adam and said to him Where art thou †Who said I heard thy voice in paradise and I feared because I was naked and I hid me †To whom he said And who hath told thee that thou wast naked but that thou hast eaten of the tree whereof I commanded thee that thou shouldest not eate †And Adam
euidently fulfilled in the Iewes and Christians An other great document of grace S. Paul geathereth vpon this Mysterie that the twinnes being not yet borne nor hauing done any thing good or euil without anie good merites the younger is elected the elder reprobate For doubtles saith S. Augustin touching original sinne they were both equal and concerning proper sinne neither of them had anie at al. By which example he sheweth Gods mere mercie in the elect and iustice in the reprobate as is more largely noted in the English New Testament vpon the ninth chapter to the Romanes 31. Sel me thy first birth right Iacob instructed by his mother that God had chosen him in place of his brother Esau for to her God had reueled that the elder should serue the younger did lawfully vse this oportunitie to get Esaus grant of the right pertaining to the first borne but Esau in selling it finned shewing himselfe an intemperate prophane man Heb. 12. CHAP. XXVI Isaac by reason of famine goeth into Gerara 3. where God reneweth to him the promises made to Abraham 9. King Abimelech blameth him for calling his wife his sister 15. the people enuying his Wealth quareleth for his welles 26. At last Abimelech maketh league with Isaac AND when a famine was risen in the land after that sterilitie that had chanced in the dayes of Abraham Isaac went to Abimelech king of the Palestines into Gerara †And our Lord appeared to him and said Goe not downe into Egypt but rest in the land which I shal tel thee †And seiourne in it and I wil be with thee and wil blesse thee for to thee and to thy seed I wil geue al these countries accomplishing the oath which I sware to Abraham thy father †And I wil multiplie thy seed as the starres of heauen and I wil geue to thy posteritie al these countries and in thy seed SHAL BE BLESSED al the nations of the earth †for because Abraham obeyed my voice and kept my preceptes and commandements and obserued “ my ceremonies lawes †Therfore Isaac abode in Gerara †Who when he was asked by the men of that place concerning his wife answered She is my sister for he was afraid to confesse that she was married to him thinking lest peraduenture they would kil him because of her beautie †And when verie manie days were passed and he abode there Abimelech the king of the Palestines looking forth through a windowe sawe him sporting with Rebecca his wife †And calling for him he said It is euident that she is thy wife why didest thou faine her to be thy sister He answered I feared lest I should die for her †And Abimelech said Why hast thou deceaued vs some man of the people might haue lyen with thy wife thou haddest brought vpon vs a great sinne And he commanded al the people saying †He that shal touch this mans wife dying shal dye †And Isaac sowed in that land and he found that same yeare “ an hundred fold and our Lord blessed him †And the man was made rich and he went prospering and encreasing til he was made exceeding great †and he had also possessions of sheep and of heards and a verie great familie For this the Palestines enuying him †stopped at that time al the welles that the seruants of his father Abraham had digged filling them vp with water †in so much that Abimelech himselfe said to Isaac Depart from vs because thou art become mightier then we a great deale †And departing to come to the Torrent of Gerara and to dwel there †againe he digged other welles which the seruants of his father Abraham had digged and which after his death the Philistines had stopped vp of old and he called them by the same names which his father before had called them †And they digged in the Torrent and found liuing water †but there also the pastors of Gerara made a brawle against the pastors of Isaac saying It is our water for which cause he called the name of the wel by occasion of that which had hapned Calumne †And they digged also an other for that they brawled likewise and he called the name of it Enmitie †Going foreward from thence he digged an other wel for which they contended not therfore he called the name therof Latitude saying Now hath our Lord dilated vs and made vs to encrease vpon the earth †And he went vp from that place vnto Bersabee †where our Lord appeared to him that same night saying I am the God of Abraham thy father do not feare because I am with thee I wil blesse thee and multiplie thy seed for my seruant Abrahams sake †Therfore he builded there an altar and hauing called vpon the name of our Lord he pitched his tent and commanded his seruants that they should digge a wel †To the which place when there were come from Gerara Abimelech and Ocozath his freind and Phicol chieffe captaine of his souldiers †Isaac spake to them Why are ye come to me a man whom you hated and haue thrust our from you †Who answered We saw that the Lord is with thee and therfore we said Let there be an oath betwen vs and let vs make a league †that thou do vs no harme as we also haue touched nothing of thine neither haue we done that which might hurt thee but with peace haue we dismist thee encreased with the blessing of the Lord. †Therfore he made them a feast and after they had eaten and drunken †arising in the morning they sware one to an other and Isaac dismissed them peaceably into their place †And behold the same day came the seruants of Isaac telling him of a wel which they had digged and saying We haue found water †Wherupon he called it Abundance and the name of the citie was geuen Bersabee euen vnto this present day †But Esau being fourtie yeares old married wiues Iudith the daughter of Beeri the Hethite and Basemath the daughter of Elon of the same place †both which had offended the mind of Isaac and Rebecca ANNOTATIONS CHAP. XXVI 5. My ceremonies These were not the same ceremonies and lawes which were afterwards prescribed by God and deliuered by Moyses but other obseruances by which Abraham and other holie Patriarches before him serued God with certaine external worship differing from the rites of the Gentiles especially from Enostime Gen. 4. and so forward 12. An hundred fold For this increase of wealth the King and people at first enuied Isaac but afterwards perceiuing that God almightie whom he serued so blessed him the rest of the land remaining barren they sought to make league with him v. 28 Euen so the Kings and nations of the world first enuying and persecuting Christs Church at leingth seing it stil prosperous became with al humilitie children of the same Church
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
our Lord saying Who shal goe vp before vs against the Chananeite and shal be captaine of the warre †And our Lord said Iudas shal goe vp behold I haue deliuered the Land into his handes †And Iudas said to Simeon his brother Come vp with me into my lotte and fight against the Chananeite that I also may goe forward with thee into thy lotte And Simeon went with him †And Iudas went vp and our Lord deliuered the Chananeite and the Pherezeite into their handes and they stroke in Bezec ten thousand men †And they found Adonibezec in Bezec and fought against him and stroke the Chananeite and the Pherezeite †And Adonibezec fled whom pursewing they tooke cutting of the extreme partes of his handes and feere †And Adonibezec said Seuentie kinges hauing the extreme partes of their handes and seete cut of gathered vp the reliques of meates vnder my table as I haue done so hath God repayed me And they brought him into Ierusalem and there he died †Therfore the children of Iudas assaulting Ierusalem tooke it and stroke it in the edge of the sword setting the whole citie on fyre †And afterward going downe they fought against the Chananeite which dwelled in the mountaines and southward and in the champaine countries †And Iudas going forward against the Chananeite that dwelled in Hebron the name wherof was before time Cariatharbe stroke Sesai and Ahiman and Tholmai †and departing thence went to the inhabitantes of Dabir the old name wherof was Cariath Sepher that is a citie of letters †And Caleb said He that shal strike Cariath Sepher and spoile it I wil geue him Axa my daughter to wife †And when Othoniel the sonne of Cenez the yonger brother of Caleb had taken it he gaue him Axa his daughter to wife †Whom going on her way her husband admonished to aske a field of her father To whom when she had sighed sitting on her asse Caleb said What aileth thee †But she answered Geue me a blessing for a drie land thou haft geuen me geue me also a waterie Caleb therfore gaue her a watrie ground aboue waterie beneath †And the children of the Cineite the cosin of Moyses went vp from the citie of palmes with the children of Iudas into the deset of his lotte which is at the south side of Arad and dwelt with him †But Iudas went with Simeon his brother and together they stroke the Chananeite that dwelt in Sephaath and slew him And the name of the citie was called Horma that is Anathema †And Iudas tooke Gaza with the coastes therof Ascalon and Accaron with their boundes †And our Lord was with Iudas and he posessed the mountaines neither could he destroy the inhabitantes of the valley because they had manie hooked chariotes †And they gaue to Galeb Hebron as Moyses had said who destroyed out of it the three sonnes of Enac †But the Iebuseite the inhabiter of Ierusalem the children of Beniamin destroyed not and the Iebuseite dwelt with the children of Beniamin in Ierusalem vntil this present day †The house also of Ioseph went vp into Bethel and our Lord was with them †For when they besieged the citie which before was called Luza †they saw a man comming out of the citie and said to him Shew vs the entrrance of the citie and we wil shew thee mercie †Who when he had shewed them they stroke the citie in the edge of the sword but that man and al his kinred they dismissed †Who being dismist went into the Land of the Hetthims and built there a citie and called it Luza which is so called vntil this present day †Manasses also destroyed not Bethsan and Thanac with their litle townes and the inhabitantes of Dor and Ieblaam and Mageddo with their litle townes And the Chananeite began to dwel with them †But after that Israel was waxen strong he made them tributaries and would not destroy them †Ephraim also killed not the Chananeite that dwelt in Gazer but dwelt with him †Zabulon destroyed not the inhabitantes of Cetron Naalol but the Chananeite dwelt in the middes of him and was made tributarie to him †Aser also destroyed not the inhabitantes of Accho and of Sidon of Ahalab and Achazib and Helba and Aphec and Rohob †and he dwelt in the middes of the Chananeite the inhabiter of that Land neither did he kil them †Nepthali also destroyed not the inhabitantes of Bethsames Bethanath and he dwelt in the middes of the Chananeite the inhabiter of the Land and the Bethsamites Bethanites were tributaries to him †And the Amorrheite straytened the children of Dan in the mountaine and gaue them not place to goe downe to the playne †and he dwelt in mount Hares which is inter preted shelles in Aialon and Salebim And the hand of the house of Ioseph was agrauated and he became tributarie to him †And the border of the Amorrheite was from the Ascent of the Scorpion the rocke and the higher places CHAP. II. An Angel reciting manie benefites of God towardes Israel and their ingratitude 4. they weepe for their faultes 10. After the death of Iosue and other antientes of his time the people often fal and repenting are deliuered from afflictions 19. but stil fal againe worse and worse AND the Angel of our Lord went vp from Galgal to the place of weepers and said I brought you out of Aegypt and haue brought you into the Land for the which I sware to your fathers and I promised that I would not make frustrate my couenant with you for euer †onlie so that you should not make a league with the inhabitantes of this Land but should ouerthrow their altares and you would not heare my voice why haue you done this †For the which cause I would not destroy them from before your face that you may haue enemies and their goddes may be a ruine vnto you †And when the Angel of our Lord spake these wordes to al the children of Israel they lifted vp their voice and wept †And the name of that place was called the place of weepers or of teares and there they immolated hostes to our Lord. †Iosue therfore dismissed the people and the children of Israel went euerie one into his possession to obtayne it †and they serued our Lord al his daies and the daies of the ancientes of them that liued a long time after him and knew al the workes of our Lord which he had done with Israel †And Iosue the sonne of Nun the seruant of our Lord died being a hundred and ten yeares old †and they buried him in the borders of his possession in Thamnathsare in the mount of Ephraim on the North side of mount Gaas †And al that generation was gathered to to their fathers and there rose others that knew not our Lord and the workes which he had done with
therefore it is sayd in the prouerbe The blind and the lame shal not enter into the temple †And Dauid dwelt in the towre and called it The citie of Dauid built round about from Mello and inwards †And he went prospering and growing vp and our Lord the God of hostes was with him †Hiram also the king of Tyre sent messengers to Dauid and ceder trees and carpenters and masons for walles and they built a house for Dauid †And Dauid knew that our Lord had confirmed him king ouer Israel and that he had exalted his kingdome ouer his people Israel †Dauid therefore tooke yet concubines and wiues of Ierusalem after he was come from Hebron and there were borne to Dauid other sonnes also and daughters †And these be the names of them that were borne to him in Ierusalem Samua and Sobab and Nathan and Salomon †and Iebahar and Elisua and Nepheg †and Iaphia and Elisama and Elioda and Eliphaleth †The Philistijms therefore heard that they had annointed Dauid to be king ouer Israel and they went vp al to seeke Dauid which when Dauid had heard he went downe into a hold †And the Philistijms coming were spred in the Vale Raphaim †And Dauid consulted our Lord saying Shal I goe vp to the Philistijms and wilt thou geue them into my hand And our Lord sayd to Dauid Goe vp because deliuering I wil geue the Philistijims in thy hand †Dauid therefore came into Baal Pharasim and stroke them there and said Our Lord hath diuided mine enemies before me as waters are diuided therefore the name of the place was called Baal Pharasim †And they leift there their grauen goddes which Dauid and his men tooke †And the Philistians added yet to go vp and spred themselues in the Vale Raphaim †And Dauid consulted our Lord Shal I goe vp against the Philistijms and wilt thou deliuer them into my handes Who answered Goe not vp against them but fetch a compasse behind their backe and thou shalt come to them over against the peare trees †And when thou shalâ— heare the sound of one going in the toppe of the peare-trees then shalt thou enter battel because then wil our Lord goe forth before thy face to strike the campe of the Philistijms †Dauid therefore did as our Lord had commanded him and he stroke the Philistijms from Gabaa vntil thou come to Gezer CHAP. VI. VVith great solemnitie Dauid bringeth the Aâ—ke of God from Abinadabs hâ—uâ—â— 6. Ozâ— for touching it is sodenly slaine 9. whereupon Dauid fearing to bring it to his owâ—â— house leaueth it in the house of Obededom three monethes 12. then fetcheth it dancing before it though Michol scorne his deuotion 17. He offereth sacrifices distributeth giftes blesseth the people 23. And Michol is barren AND Dauid againe gathered together al the chosen of Israel thirtie thousand †And Dauid arose and went and al the people that was with him of the men of Iuda to bring the arke of God vpon which was inuocated the name of the Lord of hostes which sitteth in the Cherubins vpon it †And they laâ—d the arke of God vpon a new wayne and â—ookâ— it out of the house of Abinadab who was in Gabaa and Ozâ— and Ahio the sonnes of Abinadab did driue the new waâ—ne †And when they had taken it out of the house of Abinadab who was in Gabaa Ahio keeping the arke of God went before the arke †But Dauid and al Israel played before our Lord in al wrought wood both on harpes and lates and 〈…〉 ls and â—itterns and cymbals †And after they came to the Floore of Nichon Oza put forth his hand to the arke of God and hâ—ld it because the oxen spurned and made it leane aside †And our Lord was wrath with indignation against Oza and stroke him for the rashâ—nes who died there before the arke of God †And Dauid was sâ—ookâ—n sad for that our Lord had strooken Oza and the name of that place was called The striking of Oza vnâ—il this day †And Dauid feared our Lord in that day saying How shal the arke of our Lord come vnto me †And he would not haue the arke of our Lord turne in to himself into the citie of Dauid but he caused it to turne in vnto the house of Obededom the Getheite †And the arke of our Lord dwelt in the house of Obededom the Getheite three monethes and our Lord blessed Obededom and al his house †And it was told king Dauid that our Lord had blessed Obededom and al that he had for the arke of God Dauid therefore went and brought away the arke of God out of the house of Obededom into the citie of Dauid with ioy †And when they had passed that caried the arke of our Lord six passes he immolated an oxe and a ramme †And Dauid danced with al his might before our Lord. moreouer Dauid was girded with a linnen ephod †And Dauid and al the house of Israel brought the arke of testament of our Lord in iubilation and in sounde of trumpet †And when the arke of our Lord was entred into the citie of Dauid Michol the daughter of Saul looking forth through a window sawe king Dauid leaping and dancing before our Lord and she despised him in her hart †And they brought in the arke of our Lord and sette it in his place in the middes of the tabernacle which Dauid had pitched for it and Dauid offered holocaustes and pacifiques before our Lord. †And when he had accomplished offering holecaustes and pacifiques he blessed the people in the name of the Lord of hostes †And he distributed to al the multitude of Israel as wel man as woman to euerie one one cake of bread and one roasted peece of beefe and flowre fryed with oyle and al the people went euerie man into his house †And Dauid returned to blesse his owne house and Michol the daughter of Saul coming forth to meete Dauid sayd How glorious was the king of Israel to day vncouering himself before the handmaydes of his seruantes and was naked as if one of the ribbaldes should be naked †And Dauid sayd vnto Michol Before our Lord which hath chosen me rather then thy father and then al his house and commanded me that I should be duke ouer the people of our Lord in Israel †both wil I play wil become more vile then I haue beene and I wil be humble in mine eies and with the handmaydes of whom thou speakest I wil appeare more glorious †Therefore vnto Michol the daughter of Saul was there no child borne vnto the day of her death CHAP. VII Dauids good purpose to build a Temple is differred by Gods appointment 12. with promise that his sonne shal performe it and be established in the kingdom 18. For al which he rendereth thankes to God AND it came to passe when the king sate in
when it shined and the moone going cleerly †And my hart in secret reioysed and I kissed my hand with my mouth †Which is most great iniquitie and a denial against God the most high †If I haue beene glad of his fal that hated me haue reioysed that euil had found him †For I haue not geuen my throte to sinne that cursing I wished his soule †If the men of my tabernacle haue not sayd Who wil giue of his flesh that we may be filled †The stranger taried not without my doore was open to the wayfaring man †If as man I haue hid my sinne and haue concealed my iniquitie in my bosome †If I haue bene afrayd at a verie great multitude the contempt of kinâ—men hath terrified me and I haue not rather held my peace not gone out of the doore †Who wil grant me an hearer that the Omnipotent would heare my desire and that himself that iudgeth would write a booke †That I may carie it on my shoulder and put it about me as a crowne †At euerie steppe of mine I wil pronounce it and as to the prince I wil offer it †If my Land cry against me and with it the furrowes therof lament †If I haue eaten the fruites therof without money and haue afflicted the soule of the tillers therof †For wheate let the bryar grow to me and for batlie the thorne The wordes of Iob are ended CHAP. XXXII Eliu a young man being angrie that Iob persisted in his opinion and that his three freindes could not conuince him S. taketh vpon him to confute Iob which they could not do BVT these three men omitted to answer Iob for that he seemed iust to himself †And Eliu the sonne of Barachel a Buzite of the kinred of Ram was angrie and tooke indignation and he was angrie against Iob for that he sayd himself to be iust before God †Moreouer against his freindes he had indignation for that they had not found a reasonable answer but onlie had condemned Iob. †Therfore Eliu expected Iob speaking because they were his elders that spake †But when he saw that the three were not able to answer he was wrath excedingly †And Eliu the sonne of Barachel a Buzite answering sayd I am yonger in time and you more ancient therfore casting downe my head I was afrayd to shewe you my sentence †For I hoped that longer age would speake and that a multitude of yeares would teach wisdom †But as I see there is a Spirite in men and the inspiration of the Omnipotent geueth vnderstanding †They of many yeares are not the wise men neither doe the ancientes vnderstand iudgement †Therfore wil I speake Heare ye me I also wil shew you my wisedom †For I haue expected your wordes I haue heard your wisdom as long as you contended in wordes †And as long as I thought you said somewhat I considered but as I see here is none of you that can reproue Iob and answer to his wordes †Lest perhaps you may say We haue found wisedom God hath reiected him not man †He hath spoken nothing to me and I wil not answer him according to your wordes †They were afrayd and answered no more they haue taken away talke from themselues †Therfore because I haue expected and they spake not they stoode answered no more †I also wil answer my part and wil shew my knowledge †For I am ful of wordes and the spirit of my bellie streyneth me †Behold my bellie is as new wine without a vent which breaketh new vessels †I wil speake and take breath a litle I wil open my lippes and wil answer †I wil not accept the person of a man and I wil not make God equal to man †For I know not how long I shal continewe and whether after a while my maker wil take me away CHAP. XXXIII Eliu endeuoreth to proue by Iobs speach that he is vniust 13. arguing that God by afflicting him hath alreadly so iudged 23. but if by an Angels admonition he repent al shal be remitted HEERE therfore Iob my sayings and harken to al my wordes †Behold I haue opened my mouth let my tongue speake within my iawes †My wordes are of my simple hart and my lippes shal speake a pure sentence †The Spirit of God made me and the breath of the Omnipotent gaue me life †If thou canst answer me and stand against my face †Behold God hath made me also euen as thee and of the same clay I also was formed †But yet let not my miracle terrifie thee and let not my eloquence be burdenous to thee †Thou therfore hast sayd in my eares and I haue heard the voice of thy wordes †I am cleane and without sinne vnspotted and there is no iniquitie in me †Because he hath found quarrels in me therfore hath he thought me his enemy †He hath put my feete in the stockes he hath obserued al my waies †This therfore is it wherein thou art not iustified I wil answer thee that God is greater then man †Doest thou contend against him because he hath not answered thee to al wordes †God speaketh once repeateth not the self same the second time †By a dreame in a vision by night when heauie sleepe falleth vpon men and they sleepe in their bed †TheÌ„ doth he open the eares of men teaching instructeth them with discipline †That he may turne a man from these things which he doth may deliuer him from pride †Deliuering his soule from corruption and his life that it passe not vnto the sword †He rebuketh also by sorow in the bed and he maketh al his bones to wither †Bread is become abominable to him in his life and to his soule the meate before desired †His flesh shal consume and the bones that had beene couered shal be made naked †His soule hath approched to corruption and his life to things causing death †If there shal be an Angel speaking for him one of thousandes to declare mans equirie †He shal haue mercie on him and shal say deliuer him that he descend not into corruption I haue found wherein I may be propitious to him †His flesh is consumed with punishments let it returne to the daies of his youth †He shal beseche God and he wil be pacified towards him and he shal see his face in iubilation and he wil render to a man his iustice †He shal behold men and shal say I haue sinned and in deede I haue oftended and as I was worthie I haue not receiued †He hath deliuered his soule that it should not goe into death but liuing should see the light †Behold al these things doth God worke three times in euerie one †That he may reclame their soules from corruption and
†Let the enemie persecute my soule and take it and treade downe my life in the earth and bring downe my glorie into the dust †Arise Lord in thy wrath and be exalted in the coastes of myne enemies And arise ô Lord my God in the precept which thou hast cōmanded †and a sinagogue of peoples shal compasse thee And for it returne on high †our Lord iudgeth peoples Iudge me ô Lord according to my iustice and according to my innocencie vpon me †The wickednesse of sinners shal be consumed and thou shalt direct the iust which searchest the hart and raynes ô God †My iust helpe is from our Lord who saueth those that be right of hart God is a iust iudge strong patient is he angrie euerie day †Vnlesse you wil be conuerted he shal shake his sword he hath bent his bow and prepared it †And in it he hath prepared the vessels of death he hath made his arrowes for them that burne †Behold he hath bredde with iniustice he hath conceiued sorow and brought forth iniquitie †He hath opened a pit and digged it vp and he is fallen into the diche which he made †His sorrow shal be turned vpon his head and his iniquitie shal descend vpon his crowne †I wil confesse to our Lord according to his iustice and wil sing to the name of our Lord most high PSALME VIII God is magnified praised for his meruelous worke of creatures 5. but especially of mankind singularly exalted by the Incarnation of Christ. †Vnto the end for “ presses the Psalme of Dauid O LORD our Lord how meruelous is thy name in the whole earth Because thy magnificence is eleuated aboue the heauens †Out of the mouth of infantes and sucklinges thou hast perfected praise because of thine enemies that thou mayest destroy the enemie and reuenger †Because I shal see thy heauens the workes of thy fingers the moone and the starres which thou hast founded †What is man that thou art mindful of him or the sonne of man that thou visitest him †Thou hast minished him a litle lesse then Angels with glorie and honour thou hast crowned him †and hast appointed him ouer the worke of thy handes †Thou hast subiected al thinges vnder his feete al sheepe and oxen moreouer also the beastes of the field †The birdes of the ayre and fishes of the sea that walke the pathes of the sea †O Lord our Lord how meruelous is thy name in the whole earth ANNOTATIONS PASLME VIII 1. Presses Most Hebrew Doctors say the word Gittith may either signifie the place where this Psalme was made or the musical instrument on which it was song But most Christian Doctors expound it literally of Christs Passion who was stretched on the Crosse and al his sacred bloud pressed and drawne out of his bodie VVhich Metaphor Isaias also vseth demanding of Christ VVhy is thy clothing redde and thy garments as theirs that tread in the vine presse and answereth in Christs person I haue troden the presse alone S. Augustin also applieth it morally to the Church where Christ is the vine the Apostles are the branches spreaders that is preachers of the Ghospel Christians are the grapes Christian vertues are the wine Namely patience and fortitude in afflictions VVherby the good are purified and seuered from amiddes the reprobate as wine is pressed out of the grapes barreled and laid vp in sellers and * the huskes and carnels cast to hogges or other beastes PSALME IX The Church prayseth God for her protection 4. in repelling the enemies force 8. in punishing the wicked and rewarding the iust †Vnto the end for the secrets of the sonne the Psalme of Dauid I WIL confesse to thee ō Lord with al my hart I wil tel al thy meruelous thinges I wil be glad and reioyce in thee I wil sing to thy name ō most High †In turning mine enemie backward they shal be weakened and perish before thy face Because thou hast done my iudgement and my cause thou hast sitte vpon the throne which iudgest iustice Thou hast rebuked the Gentiles and the impious hath perished their name thou hast destroyed for euer and for euer and euer †The swordes of the enemie haue fayled vnto the end and their cities thou hast destroyed †Their memorie hath perished with a sound and our Lord abideth for euer He hath prepared his throne in iudgement †he wil iudge the whole world in equitie he wil iudge the people in iustice †And our Lord is made a refuge for the poore an helper in opportunities in tribulation †And let them hope in thee that know thy name because thou hast not forsaken them that seeke thee ô Lord. †Sing to our Lord which dwelleth in Sion declare his studies among the Gentiles †Because he requiring bloud remembred them he hath not forgotten the crie of the poore †Haue mercie on me ô Lord See my humiliation by my enemies †Which exaltest me from the gates of death that I may declare al thy prayses in the gates of the daughter of Sion †I wil reioyce in thy saluation the Gentiles are fastened in the destruction which they made In this snare which they hid is their foote taken †Our Lord shal be knowen doing iudgements the sinner is taken in the workes of his owne handes †Let sinners be turned into hel al nations that forget God †Because to the end there shal not be obliuion of the poore man the patience of the poore shal not perish in the end †Arise Lord let not man be strengthned let the Gentiles be iudged in thy sight †Appoint Lord a lawgeuer ouer them that the Gentiles may know that they be men The 10. Psalme according to the Hebrevves †Why Lord hast thou departed far of despisest in opportunities in tribulation †Whiles the impious is proude the poore is set on fyre they are caught in the counsels which they deuise †Because the sinner is praysed in the desires of his soule and the vniust man is blessed †The sinner hath exasperated our Lord according to the multitude of his wrath he shal not seeke †There is no God in his sight his waies are defiled at al time Thy iudgementes are taken away from his face he shal rule ouer al his enemies †For he hath sayd in his hart I wil not be moued from genetion vnto generation without euil Whose mouth is ful of cursing and bitternesse and guile vnder his tongue labour and sorrow †He sitteth in waite with the rich in secrete places to kil the innocent †His
in honour did not vnderstand he was compared to beasts without vnderstanding and became like to them †This their way is a scandal to them and afterward in their mouth they shal take pleasure †As sheepe they are put in hel death shal feede vpon them And the iust shal rule ouer them in the morning and their aide shal waxe old in hel from their glorie †Neuerthelesse God wil redeme my soule out of the hand of hel when he shal take me †Feare not when a man shal be made rich and when the glory of his house shal be multiplied †Because when he shal dye he shal not take al thinges neyther shal his glorie goe downe with him †Because his soule in his life shal be blessed he wil confesse to thee when thou shalt do him good †He shal enter in euen to the progenies of his fathers and he shal not see light for euer †Man when he was in honour did not vnderstand he was compared to beasts without vnderstanding and became like to them PSALME XLIX Christ in his first coming calleth al Nations 3. in his second wil iudge the world 7. In the meane time God exhorteth al men to serue him in puritie of vertue which he much preferreth before external sacrifice of the old law 17. reprehending such as professe or teach the right way and liue wickedly †A Psalme to Asaph THE God of goddes our Lord hath spoken and he hath called the earth from the rysing of the sunne euen to the going downe †Out of Syon the beauty of his comelines †God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight and round about him a mighty tempest †He shal cal the heauen from aboue and the earth to discerne his people †Gather ye together his saincts vnto him which ordaine his testament aboue sacrifices †And the heauens shal shew forth his iustice because God is Iudge †Heare ô my people and I wil speake Israel and I wil testifie to thee God thy God am I. †I wil not rebuke thee in thy sacrifices and thy holocaustes are in my sight alwaies †I wil not take calues out of thy house nor buckegoats out of thy flockes †Because al the wilde beasts of the woods be myne the cattle in the mountaines and oxen †I haue knowne al the foules of the ayer and the beauty of the fielde is with me †If I shal be hungrie I wil not tel thee for the round earth is myne and the fulnes therof †Wil I eate the flesh of oxen or wil I drinke the blood of bucke goats †Immolate to God “ the sacrifice of praise and pay thy vowes to the Highest †And inuocate me in the day of tribulation I wil deliuer thee and thou shalt glorifie me †But to the sinner God hath sayde Why doest thou declare my iustices and takest my testament by thy mouth †But thou hast hated discipline cast my words behind thee †If thou didst see a theefe thou didst rune with him and with adulterers thou didst put thy portion †Thy mouth hath abounded with malice and thy tongue fourged guiles †Sitting thou spakest against thy brother and against thy mothers sonne thou didst put a scandal †these things hast thou done and I haue held my peace †Thou hast thought vniustly that I wil be like thee I wil reproue thee and set it against thy face †Vnderstand these things you that forget God lest sometime he take you violently and there be none to deliuer you †The “ sacrifice of prayse shal glorifie me and there is the way by which I wil shew him the saluation of God ANNOTATIONS PSALME XLIX 14. 23. The sacrifice of praise For better and more due performing of external sacrifice it is requisite that those which offer it or desire to participate do bring with them necessarie internal vertues or disposition as sorow and repentāce for their sinnes which is a kind of improper sacrifice mentioned in the next Psalme the sacrifice of iustice which rendereth ro euerie one that is due Psal 4. and sacrifise of praise or thankes geuing for al Gods benefites receiued or expected which kindes of internal and improper sacrifices do nothing preiudice but rightly prepare men to the fruict of external sacrifice euer vsed in the law of nature the law of Moyses and of Christ This place also hath an other higher and prophetical sense of the Sacrifice of Christs bodie in the Eucharist which is both propitiatorie and Sacrifise of praise and thankes geuing So S. Augustin orat aduersus Iudeos c. 6. teacheth that here certainly is a plaine change of the old sacrifices The same he affirmeth Ep. 120. c. 18. God foreshewing that the old sacrifices should be changed which were offered in shadow of a sacrifice to come I wil not take faith God to Israel calues nor goares at thy hand c. but appointeth that al Israel al nations from the rysing of the sunne to the setting shal immolate the sacrifice of praise the same Christ whom old Simeon knew an infant whom he receiued into his handes Likewise li. contra aduers legis prophet c. 20. The Church offereth to God in the bodie of Christ the sacrifice of praise PSALME L. King Dauid in great sorow for his sinnes of adultrie and murder most seriously prayeth God of his manifold mercies to remitte and purge al his offences and paines due for them 12. to restore vnto him the grace of the Holie Ghost lost by his sinnes 15. that he may teach others as in deede his singular example may teach the whole world true penance 19. contrition of hart worthely to offer sacrifice for the whole Church †Vnto the end a Psalme of Dauid †“ when Nathan the Prophet came to him after that he had sinned with Bethsabee 2. Reg. 12. HAVE mercie on me ô God according to thy great mercie And according to the multitude of thy commiserations take away myne iniquitie †“ Wash me more amply from mine iniquitie cleanse me from my sinne †Because I do know myne iniquitie and my sinne is before me alwaies †To thee onely haue I sinned and haue done euil before thee that thou mayst be iustified in thy words and mayst ouercome when thou art iudged †For behold “ I was conceiued in iniquities my mother conceiued me in sinnes †For behold thou hast loued truth the vncertaine and hidden thinges of thy wisdome thou hast made manifest to me †Thou shalt sprinkle me with hyssope and I shal be clensed thou shalt wash me and I shal be made whiter then snow †To my hearing thou shalt
the world haue obtained riches †And I saide Then haue I iustified my hart without cause and haue washed my handes amongst innocentes †And haue bene scourged al the day and my chastising in the morninges †If I saide I wil speake this behold I reproued the nation of thy children †I thought to know this thing it is labour before me †Vntil I may enter into the sanctuarie of God and may vnderstand concerning their latter endes †But yet for guiles thou hast put it to them thou hast cast them downe whiles they were eleuated †How are they brought into desolation they haue failed sodanely they haue perished for their iniquitie †As the dreame of them that rise ô Lord in thy citie thou shalt bring their image to nothing †Because my hart is inflamed and my reynes are changed And I am brought to nothing and knew not †As a beast am I become with thee and I alwaies with thee †Thou hast helde my right hand and in thy wil thou hast conducted me and with glorie thou hast receiued me †For what is to me in heauen and besides thee what would I vpon the earth †My flesh hath fainted and my hart God of my hart and God my portion for euer For behold they that make them selues faire from thee shal perish thou hast destroyed al that fornicate from thee †But it is good for me to cleaue to God to put my hope in our Lord God That I may shew forth al thy prayses in the gates of the daughter of Sion PSALME LXXIII Faithful people pressed with persecution lamentably complayning besecheth God to respect his owne inheritance cruelly afflicted â—â— and leift long without helpe 12. wheras heretofore he releeued his people in like distresses 18. And therfore confidently hopeth he wil renenge the blasphemers of his name Vnderstanding to Asaph VVHY hast thou ô God repelled for euer is thy furie wrath vpon the sheepe of thy pasture Be mindful of thy congregation which thou hast possessed from the beginning Thou hast redemed the rod of thine inheritanâ—â—e mount Sion in which thou hast dwelt †Lift vp thy handes vpon their prides for euer how great thinges hath the enimie done malignantly in the holy place †And they that hate thee haue gloried in the middes of thy solemnitie They haue sette their signes for signes †and haue not knowne as in the issue on high As in a wood of trees they haue with axes †cut out the gates therof together in hatchet and chippeaxe they haue cast it downe †They haue burnt thy sanctuarie with fire they haue polluted the tabernacle of thy name in the earth †Their kinred together haue saide in their hart Let vs make al the festiual daies of God to cease from the earth †Our signes we haue not seene there is now no prophet and he wil know vs no more †How long ô God shal the enimie vpbraide the aduersarie prouoke thy name for euer †Why doest thou turne away thy hand and thy right hand out of the middes of thy bosome for euer †But God our king before the worldes he hath wrought saluation in the middes of the earth †Thou in thy strength hast confirmed the sea thou hast crushed the head of Dragons in the waters †Thou hast broken the heads of the dragon thou hast giuen him for meate to the peoples of the Aethiopians †Thou hast broken vp fountanes and torrentes thou hast dried the riuers of Ethan †The day is thine and the night is thine thou hast made the morning and the sunne †Thou hast made al the coasts of the earth the summer and the spring thou hast formed them †Be mindeful of this the enimie hath vpbraided our Lord and a foolish people hath prouoked thy name †Deliuer not to beasts the soules that confesse to thee and the soules of thy poore forget not for euer †Haue respect vnto thy testament because they that are obscure of the earth are filled with houses of iniquities †Let not the humble be turned away being confounded the poore and needy shal praise thy name †Arise God iudge thy cause be mindful of those thy reproches that are from the foolish man al the day †Forget not the voices of thine enimies the pride of them that hate thee hath ascended alwaies PSALME LXXIIII Christ with his Assessors wil iudge the whole world at the last day in the meane time exhorteth sinners to amend their life 7. for none shal escape iust iudgement 1â— The wicked shal be punished and the good rewarded Vnto the end Corrupt not a Psalme of Canticle to Asaph VVE wil confesse to thee ô God we wil confesse and wil inuocate thy name We wil tel thy meruelouse workes †when I shal take a time I wil iudge iustices †The earth is melted and al that dwel in it I haue confirmed the pillers thereof †I said to the wicked doe not wickedly and to them that offend Exalt not the horne †Exalt not your horne on high speake not iniquitie aganst God †For neither from the East nor from the West nor from the desert mountanes †because God is Iudge This man he humbleth and him he exalteth †because there is a cuppe in the hand of our Lord of mere wine ful of mixture And he hath powred it out of this into that but yet the dregges therof are not emptied al the sinners of the earth shal drinke †But I wil shewforth for euer I wil sing to the God of Iacob †And I wil breake al the hornes of sinners and the hornes of the iust shal be exalted PSALME LXXV The royal prophet singeth Gods praises for his particular prouidence towards the Iewes 10. further to be extended to al the meeke of the whole earth Vnto the end in prayses a Psalme to Asaph a Canticle to the Assirians God is knowne in Iewrie in Israel his name is great †And his place is made in peace and his habitation in Sion †There he brake the powres of bowes the shilde the sword and the battle †Thou doest illuminate meruelousely from the eternal mountaynes †al the foolish of hart were trubled †They slept their sleepe and al the men of riches found nothing in their handes †At thy reprehension ô God of Iacob they haue al slumbered that mounted on horses †Thou art terrible and who shal resist thee from that time thy wrath †From heauen thou hast made thy iudgement hearde the earth trembled and was quiet When God arose vnto iudgement
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
and al thinges whatsoeuer I shal command thee thou shalt speake †Be not afraide of their face because I am with thee to deliuer thee saith our Lord. †And our Lord put forth his hand and touched my mouth and our Lord saied to me Beholde I haue geuen my wordes in thy mouth †Behold I haue appointed thee this day ouer the Gentiles and ouer kingdomes that thou maist pluck vp and destroy and waste and dissipate and build and plant †And the word of our Lord was made to me saying What seest thou Ieremie And I said I see a rodde watching †And our Lord sayed to me wel hast thou seene because I wil watch vpon my word to doe it †And the word of our Lord was made to me the second time saying What seest thou And I said I see a pot boyling hote and the face thereof from the face of the North. †And our Lord saied vnto me From the North shal euil be opened vpon al the inhabitantes of the land †Because loe I wil cal together al the kinredes of the kingdomes of the North saith our Lord and they shal come and shal sette euerie one his throne in the entring of the gates of Ierusalem and vpon al the walles therof round about and vpon al the cities of Iuda †And I wil speake my iudgements with them touching al the wickednes of them that haue forsaken me and haue offered to strange goddes and haue adored the worke of their owne handes †Thou therefore girde thy loynes and rise and speake to them al thinges that I command thee Be not afraied of their face for I wil make thee not to feare their countenance †For I haue geuen thee this day to be as a fenced citie and as an yron pillar and as a brasen walle ouer al the land of the kinges of Iuda to the princes thereof to the priestes and to the people of the land †And they shal fight against thee and shal not preuaile because I am with thee saith our Lord to deliuer thee CHAP. II. God expostulateth with the Iewes 6. that they regard not his great benefites 8. Some priestes and pretended prophetes seruing false goddes 23. and denying their fault 25. are obstinate in idolatrie 36. for which they shal be confounded AND the word of our Lord was made to me saying †Goe and crie in the eares of Ierusalem saying Thus saith our Lord I haue remembred thee pitying thy youth and the charitie of thy despousing when thou didest folow me in the desert in a land that is not sowen †Israel is holie to our Lord the first fruites of his fruites al they that doe deuoure it doe sinne euil shal come vpon them saith our Lord. †Heare ye the word of our Lord ô house of Iacob and al ye kinredes of the house of Israel †thus saith our Lord What iniquitie haue your fathers found in me that they haue made themselues far from me and haue walked after vanitie and are become vaine †And they haue not said Where is our Lord that made vs come vp out of the land of Aegypt that led vs through the defert through a land inhabitable and without way through a land of thirst the image of death through a land wherein no man walked nor anie man dwelt †And I brought you into the land of Carmel that you might eate the fruite thereof and the best thinges therof and being entered in you haue contaminated my land and made mine inheritance an abomination †The priestes haue not said Where is our Lord and they that held the law knew me not and the pastours haue transgressed against me and the prophets haue prophecied in Baal and haue folowed idoles †Therefore wil I yet contend in iudgement with you saith our Lord and I wil plead with your children †Passe ye to the iles of Cethim and see and send into Cedar and consider earnestly and see if there hath the like thing bene done †If a nation hath changed their goddes and surely they are not goddes but my people hath changed their glorie into an idol †Be astoined ô heauens vpon this and ô gates thereof be ye desolate exceedingly saith our Lord. †For two euils hath my people done Me they haue forsaken the fountaine of liuing water haue digged to them selues cesternes broken cesternes that are not able to holde waters †Why is Israel a bondman or a seruant borne in the house why then is he become a praye †The lions haue roared vpon him and haue geuen their voice they haue made his land a wildernes his cities are burnt vp there is none to dwel in them †The children also of Memphis and Taphnes haue defloured thee euen to the crowne of the head †Is not this done to thee because thou didest forsake the Lord thy God at that time when he led thee by the way †And now what wilt thou in the way of Aegypt to drinke the trubled water And what hast thou to doe with the way of the Assyrians to drinke the waters of the riuer †Thy malice shal reproue thee and thine apostacie shal rebuke thee Know thou see that it is an euil and a bitter thing for thee to haue left the Lord thy God and that my feare is not with thee saith our Lord the God of hostes †From the beginning thou hast broken my yoke thou hast burst my bonds and thou saidst I wil not serue For on euerie litle high hil and vnder euerie greene thicke tree thou wast laied downe as an harlot †But I planted thee an elect vineyard al true seede how then art thou turned vnto me into that which is depraued ô strange vineyard †If thou shalt wash thyself with nitre and multiplie to thy self the herbe borith thou art spotted in thine iniquitie before me saith our Lord God †How sayst thou I am not polluted I haue not walked after Baalim see thy wayes in the valley know what thou hast done a swift courser that rideth his wayes †The wild Asse accustomed to the wildernes in the desire of his soule hath drawen the winde of his loue none shal turne her away al that seeke her shal not faile in her monethlie flowres they shal finde her †Stay thy foote from nakednes and thy throate from thirst And thou saidest I haue despayred no I wil not doe it for I haue loued strangers and I wil walke after them †As the theefe is confounded when he is taken so is the house of Israel confounded they and their kinges the princes and priestes and their prophetes †saying to wood Thou art my father and to stone Thou hast begotten me they haue turned the backe to me not the face and in the time of their affliction they wil say Arise and deliuer vs. †Where are the goddes whom thou
singing in the window the rauen on the vpper post because I wil attenuate her strength †This is the glorious citie dwelling in confidence that sayd in her hart I am and beside me there is none other els how is she become as a desert the couche for beastes euerie one that passeth by her shal hisse and wag his hand CHAP. III. Ierusalem for reiecting Gods admonitions shal be destroyed 7. Christ being risen from death the Iewes persecuting the faithful shal be reiected miserably destroyed 9. and the Gentils called 11. So his Church shal floorish 13. and at last the Iewes shal be conuerted VVO TO thee thou prouoking and redemed citie the doue †She hath not heard the voice and she hath not receiued discipline she hath not trusted in our Lord to her God she hath not approched †Her princes in the middes of her as lions roarnig her iudges wolues in the euening left nothing for the morning †Her prophets madde men vnfaythful her priests haue polluted the holie they haue done vniustly agaynst the law †Our iust Lord in the middes therof wil not doe iniquitie in the morning in the morning he wil geue his iudgement into light and it shal not be hid but the wicked man hath not knowen the confusion †I haue destroyed the Gentils their corners are dissipated I haue made their wayes desert whiles there is none that passeth by their cities are desolate not a man remayning nor any inhabiter †I sayd Neuertheles thou shalt feare me thou shalt receiue discipline and her habitation shal not perish for al thinges wherin I haue visited her but yet rysing early they corrupted al their cagitations ◠Wherfore expect me sayth our Lord in the day of my resurrection til hereafter because my iudgement to assemble the Gentils and to gather kingdomes to powre vpon them mine indignation al the wrath of my furie for in the fyre of my ielousie shal al the earth be deuoured †Because c then wil I restore to the peoples a chosen lippe that al may inuocate in the name of the Lord may serue him with one shoulder †Beyond the riuers of Aethiopia thence shal my suppliants the children of my dispersed bring me a gift †In that day thou shalt not be confounded vpon al thine inuentions wherin thou hast preuaricated against me because then wil I take away out of the middes of thee the loftie speakers of thy pride thou shalt adde no more to be exalted in my holie mount †And I wil leaue in the middes of thee a people poore and needie they shal hope in the name of our Lord. †The remnāt of Israel shal not doe iniquitie neyther shal they speake leasing and deceitful tongue shal not be found in their mouth because they shal feede and shal lie downe and there shal be none to make them afrayd †Prayse ô daughter of Sion make iubilation Israel be glad reioyce in al thy hart ô daughter of Ierusalem †Our Lord hath taken away thy iudgement he hath turned away thine enemies the king of Israel our Lord in the middes of thee thou shalt feare euil no more †In that day it shal be sayd to Ierusalem Feare not to Sion let not thy handes be dissolued †Our Lord thy God in the middes of thee strong he wil saue he wil reioyce vpon thee in gladnes he wil be silent in his loue he wil be ioyful vpon thee in prayse †The triflers that were departed from thee I wil gather together because they were of thee that thou mayst no more haue reproch for them †Behold I wil kil al that haue afflicted thee at that time and I wil saue the halt her that was cast out I wil gather and I wil make them into prayse and into name in al the land of their confusion †In that time when I wil bring you and in the time that I wil gather you for I wil geue you into a name and into prayse to al the people of the earth when I shal conuert your captiuitie before your eyes saith our Lord. THE PROPHECIE OF AGGEVS AGGEVS prophecying in the second yeare of Darius Histaspis king of Persians that is in the 18. yeare after the relaxation from captiuitie of Babylon exhorteth to reedifie the Temple which had bene begune and intermitted promising much prosperitie after the building therof and finally the coming of Christ desired of al nations who by his presence wil glorifie this new temple more then the former built by Salomon and especially prophecieth the glorie of his Catholique Church which shal much excel the Church of the old Testament CHAP. I. The Iewes building to themselues excellent houses are iustly reprehended for not building the Temple of God 10. VVhich is the cause of the barrennes sicknes and other euils 12. VVherupon they vndertake the holie worke IN THE second yeare of Darius the king the sixth moneth in the first day of the moneth the word of our Lord was made in the hand of Aggeus the prophet to Zorobabel the sōne of Salathiel duke of Iuda to b Iesus the sonne of Iosedec the grandpriest saing †Thus sayth the Lord of hostes saying This people sayth The time is not yet come of building the house of our Lord. †And the word of our Lord was made in the hand of Aggeus the prophete saying †Why is it time for you to dwel in embowed houses and this house desert †And now thus sayth the Lord of hostes Set your hartes vpon your wayes †You haue sowed much and brought in litle you haue eaten and haue not bene filled you haue drunke and haue not bene inebriated you haue couered your selues haue not bene warmed and he that hath gathered the wages put them into a broken bag †Thus sayth the Lord of hosts Set your harts vpon your wayes †go vp into the mountayne carie timber and build the house and it shal be acceptable to me and I shal be glorified sayth our Lord. †You haue looked for more and behold it became lesse and you brought it into the house and I puft at it for what cause sayth the Lord of hosts because my house is desert and you hasten euerie man into his owne house †For this cause were the heauens stayed ouer you that they gaue no dew and the earth was prohibited that it yelded not her spring †and I called a drought vpon the earth vpon the mountaines and vpon the wheate and vpon the wine and vpon the oile and what thinges soeuer the ground brought forth vpon men vpon beastes vpon al the labour of the handes †And Zorobabel the sonne of Salathiel and Iesus the sonne of Iosedec the high priest al the remnant of the people heard the voice of their God the wordes of Aggeus the prophet as our Lord their
pittied and not affliction added to the afflicted :: Foure execrable vices Ingratitude Hypocrisie Insolencie Oppression of the poore CoÌ„cupiscence of the flesh of the eyes :: â—â—uâ—e Luxurie Auarice Ambition :: Dishonour of parents shal be senerely punished :: Youngmen folowing carnal appetite can no more geue account of their actioÌ„s then of the vvayes vvhich an eagle a serpent and a shippe haue passed :: By these examples are commended foure vertues Industrie Prudence Concord and Humilitie :: Other foure Fortitude Chastitie Order and Iustice :: Fooles ought not to gouerne :: Moderation is necessarie in al actions Some suppose one Agur to be auctor of this chapter But it semeth more probable that only Salomon is auctor of this whole booke VVhy he is called Gatherer VVhy God suffereth heresie to reigne :: VVordes perteining to Salomon spoken to him by his mother who here calleth him Lamuel signifying God vvith him :: Doctrine is most profitable to those that are modestly dumme more vvilling to heare then to speake :: The chief most proper office of a king is to do iustice :: A vvoman of such perfectioÌ„ as is here described is in dede rare yet possible to be found :: Flaxe on the distafe signifieth purpose to do good workes yarne on the spindle the vvorke vvel begune which geueth confidence in God that the same shal be perfect and haue due revvard :: They make and sel cloth which lerning and obseruing Gods lavv do teach it others :: External comelines is not durable but the feare of God is more vvorthie of praise :: Good vvorkes shal be revvarded :: at the tribunal seate of iudgement The praise of a right vvise woman vvritten in verse in order of the Alphabet Proem lament Psal 11â— v. 104. The Church hath al good properties requisite A faithful soule hath them at least in desire Rare and excellent wemen both in the old and nevv testament This booke called Ecclesiastes teacheth to contemne this vvorld Because felicitie consisteth not in anie temporal thing but in the eternal sight of God Diuided into three parts The first part of this Sermon sheweth that Felicitie consisteth not in anie temporal thing :: In the end of this world the earth shal be purified so remaine for euer :: Mens soules dayly created are of the same kind as Adams soule other creatures either were in their kindes from the beginning of the vvorld or are procreated of diuers kindes preexisting S. Tho. pa. 1. q. 73. a. 1. ad 3 :: Al natural thinges are insufficient meanes to attaine felicitie :: VVisdom is the best thing in this vvorld yet is not perfect selicitie but the meanes to attaine it VVisdom maketh men to be angrie with sinne to feare God and to proceede in vertue :: A vvordlie man may obiect that seing vvisdom bringeth not felicitie in this life it semeth best to take his pleasure ease not to labour for it :: But the wiseman coÌ„futeth this conceipt Because wordlie ioy is short vncertaine neither is anie ioy that men haue in this life true ioy of the blessed but only a consolation in miseries :: Consideration is the directorie of al good workes :: The conceit of worldlie men not considering the life to come :: It is better to vse that is honestly gotten for our necessitie then to be stil solicitous to get more :: Generation Corruption Alteration perteine only to thinges of this world vnder heauen often here described by the terme Vnder the sunne For spiritual substances are not comprehended in time nor place S. Ierom in hunc locum to 7. :: Al this sheweth that nothing of this world is perpetual but to be vsed interchangeably in due time place maner and order For disorder maketh confusion :: God suffereth the innocent to be afflicted for a time of his special prouidence because they therby merite a great reward Psal 72. It is in dede better not to be at al then to be in eternal miserie Mat. 26. v. 24. but temporal affliction which the iust suffer is not miserie as wordlie men estemeit but a special meane to attaine eternal felicitie :: True charitie not contaminate with enuie by how much it is increased in number so much it increaseth in streingth S. Iero. 1. Reg. 15. Osee 6. Man without Christs helpe can neither resist tentations nor rise from sinne Prou. 24. v. 16. And without mans free consent Christ wil not stay him nor raise him vp Ioan. 13. v. 27. * In purgatorie :: Because no man is able to attaine perfect knowlege of God it behoueth al to speake and thinke so berly of him :: Vow or promise once made must be fulfilled Deut. 23. :: The proper Angel which associateth euerie man Iob. â—â— :: As temporal riches â—e often the occasion of their owners â—uine so vaine philosophie and heresie auaile not heretikes not their folowers but as they came naked from their mothers wombe the peruerse Church so shal both such masters and scolars depart without comforth into the wrath which they prepare to themselues S. Ierom. in â—une locum :: Al this shevveth euidently ha◠〈…〉 e consisteth not in riches :: It is plainly preached saith S. Iero. of the coming of Christ vvhose name was geuen and knovven before he vvas borne in flesh None can perfectly knovv the nature of al thinges present of to come The 2. part True felicitie is procured by good life and consisteth in the eternal sight of God Anger rightly vsed is commendable beneficial to correcte our owne faultes and others Prou. 22. :: But hastie or immoderate anger is sinful and hartful :: Likewise moderate riches profite the seruants of God so that they â—ette not their mind vpon them 3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1. * The preacher :: Mans reason which is the superior part of his soule rarely thinketh good :: Sensualitie stil inclineth to euil :: God made man right he of his owne wil â—el from God Sec S. Aug li. 14. c. 11 ciuit * The obscure thing :: As probable coniecture of a mans inward disposition is made by his exteriour countenance so his good workes shining before men are good signe of internal vertues which in dede are right and meritorious when the intention is sincere referring al to Gods glorie edification of others without desire of vaine praise in the world :: By this terme vanitie is ful vnderstood that fell citie is not in prosperous thinges of this world neither are al men miserable that suffer aduersitie * 〈◊〉 〈…〉 ing :: Mortal men suffering calamities knovv not vvhether thâ— same be inâ—â—â—ted for their proofe and merite as in Iâ—b and Tobie or for their sinnes only as in Pharao the Aegyptians but shal know in the indgement after their death :: A sinner in this life may amend if he wil become inst but aâ—ter death he can not repent chap. 11. v. â—