thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
common maner of diuiding the first table into three precepts directing vs to God the second into seuen belonging to our neighbour approued for the better by S. Augustin q 71 in Exodum and generally receiued of al Catholiques grounded vpon this reason among others because to make or haue a picture or similitude of anie creature to the end to adore it as God were in dede to haue a strange God which is forbid in the first wordes and so al that foloweth to the comination and promise forbiddeth false goddes and appeareth to be but one precept in substance But the desire and internal consent to adultrie and to theift differ altogether as much as the external actes of the same sinnes and therfore seing adultrie and theift are forbidden to be committed by two distinct precepts the prohibition of the internal desire with mental consent to the same doth also require two precepts CHAP. XXI Iudicial precepts concerning bondmen and bondvvemen 12. Manslaughter and striking killing and cursing of parents 23. The lavv of like paine for a hurt 28. of an oxe striking vvith his horne THESE are the iudgements which thou shalt propose to them †If thou bye an Hebrew seruant six yeares shal be serue thee in the seuenth he shal goe out free gratis †With what rayment he entred in with the like let him go out if hauing a wise his wife also shal goe out with him †But if his lord geue him a wife and she beare sonnes daughters the woman and her children shal be her lordes but himselfe shal goe out with his rayment †And if the seruant say I loue my lord and wife children I wil not goe out free †his lord shal present him to the goddes and he shal be sette to the dore and the postes and he shal bore his eare through with an awle and he shal be his bondman for euer †If any man sel his daughter to be a seruant she shal not goe out as bondweman are wont to goe out †If she mislike the eyes of her maister to whom she was deliuered he shal dismisse her but he shal not haue authoritie to sel her vnto a strange people if he despise her †But if he despouse her to his sonne he shal doe to her after the maner of daughters †And if he take an other wife for him he shal prouide her a mariage and rayment and thē price of her chastitie he shal not denie †If he doe not these three thinges she shal goe out gratis without monie †He that striketh a man wilfully to kil him dying let him die †But he that did not lye in waite for him but God deliuered him into his handes I wil appoint thee a place whereunto he ought to flee †If a man of sette purpose kil his neighbour and by lying in waite for him thou shalt plucke him out from mine Altare that he may die †He that striketh his father or mother dying let him die †He that shal steale a man and sel him being conuicted of the trespasse dying let him die †He that curseth his father or mother dying let him die †If men fal at wordes and the one strike his neighbour with a stone or with his fist and he die not but lye in his bedde †if he rise and walke abrode vpon his stafe he that did strike shal be quitte yet so that he make restitution for his worke and for his expenses vpon the phisicians †He that striketh his man or mayde seruant with a rodde and they die in his handes he shal be guiltie of the crime †But if the partie remayne aliue a day or two he shal not be subiect to punishment because it is his money †If certaine fal at wordes and one strike a woman with child and she in deede aborte but her selfe liue he shal be subiect to so much damage as the womans husband shal require and as arbiters shal award †But if her death doe ensue thereupon he shal render life for life †eye for eye tooth for tooth hand for hand foote for foote †adustion for adustion wound for wound stripe for stripe †If any man strike the eye of his manseruant or maidseruant and leaue them but one eye he shal make them free for the eye which he put out †Also if he strike out a tooth of his manseruant or maydseruant he shal in like maner make them free †If an oxe with his horne strike a man or a woman and they die he shal be stoned and his flesh shal not be eaten the owner also of the oxe shal be quitte †But if the oxe were wont to strike from yesterday and the day before and they warned his maister neither did he shutte him vp and he kil a man or a woman both the oxe shal be stoned and they shal put to death his owner also †And if they sette a price vpon him he shal geue for his life whatsoeuer he is asked †Also if with his horne he strike a sonne or a daughter he shal be subiect to the like sentence †If he inuade abondman or bondwoman he shal geue thirtie sicles of siluer to their maister but the oxe shal be stoned †If a man open a cesterne and digge one and doe not couer it an oxe or an asse fal into it †the owner of the cesterne shal pay the price of the beastes and that which died shal be his owne †If one mans oxe gore an other mans oxe and he die they shal sel the oxe that liueth and shal diuide the price and the carcasse of that which died they shal parte betwen them †But if he knew that his oxe was wont to strike from yesterday and the day before and his maister did not keepe him in he shal render oxe for oxe and shal take the carcasse whole CHAP. XXII The punishment of theift 5. and other trespasses 7. if a thing committed to custodie or lent doth perish 16. of deflovvring a virgin 18. of inchanting bestialitie and idolatrie 21. of hurting strangers vvidovves and orphanes 25. The lavv of lending vvithout vsurie 26. of taking pleadge 28. of reuerence to superiors and of paying tithes IF any man steale an oxe or a sheepe and kil or sel it he shal restore fiue oxen for one oxe and foure sheepe for one sheepe †If the theefe be found breaking vp the house or vndermining it and taking a wound die the striker shal not be guiltie of bloud †But if he doe this when the sunne is risen he hath cōmitted manslaughter and himself shal die If he haue not wherwith to make restitution for the theft himselfe shal be sold †If that which he stole be found with him aliue either oxe or asse or sheepe he shal restore duble †If anie man hurt a field or a vineyard and let goe his beast to feede vpon that which
send the sword after them til they be consumed †Thus saith the Lord of hosts the God of Israel Consider and cal ye lamenting wemen and let them come send to them that are wise and let them make haste †let them hasten take vp a lamentation vpon vs let our eies shede teares our eieliddes rune downe with waters †Because a voice of lamentation is heard from Sion How are we wasted and confounded exceedingly because we haue left the land because our tabernacles are cast downe †Heare therefore ye wemen the word of our Lord and let your eares take the word of his mouth and teach your daughters lamentation and euerie one her neighbour mourning †because death is come vp through our windowes it is entred into our houses to destroy the children from without the young men our of the streetes †Speake Thus saith our Lord and the carcasse of man shal fal as dung vpon the face of the countrie and as a grasse behind the backe of the mower and there is none to gather it †Thus saith our Lord Let not the wiseman glorie in his wisedom and let not the strong man glorie in his strength let not the rich man glorie in his riches †but he that glorieth let him glorie in this to vnderstand know me because I am the Lord that do mercie and iudgement and iustice in the earth for these thinges please me saith our Lord. †Behold the daies come saith our Lord and I wil visite vpon euerie one that hath the prepuce circumcised †vpon Aegypt and vpon Iuda and vpon Edom and vpon the children of Ammon and vpon Moab and vpon al that haue their heare powled dwelling in the desert because al nations haue the prepuce but al the house of Israel are vncircumcised in the hart CHAP. X. Influence of starres nor imagined powre of idols is not to be feared but God only 6. whose Maiestie is infinite and idols haue no powre at al. 19. Ierusalem lamenteth 24. and prayeth God to pardon and protect his owne people HEARE ye the word which our Lord hath spoken concerning you ô house of Israel †Thus saith our Lord According to the waies of the Gentils learne not and of the fignes of heauen which the heathen feare be not afraid †Because the lawes of the people are vaine because the worke of the hand of the artificer hath cut a tree out of the forest with an axe †with siluer and gold he hath decked it with nailes and hammers he hath compacted it that it fal not asunder †They are framed after the simulitude of a palme tree and shal not speake being caried they shal be remoued because they are not able to go Therefore feare them not because they can neither doe il nor wel †There is not the like vnto thee ô Lord thou art great and great is thy name in strength †Who shal not feare thee ô king of Nations For thine is the glorie among al the wise of the Gentiles in al their kingdoms there is none like vnto thee †They shal be proued altogether vnwise and foolish the doctrine of their vanitie is wood †Siluer wrapped vp is brought from Tharsis and gold from Ophaz the worke of the artificer and the handes of the coppersmith hyacinth and purple are their clothing al these thinges are the worke of artificers †But our Lord is the true God he is the liuing God and the King euerlasting at his indignation the earth shal be moued the Gentils shal not sustaine his threatning †Thus then you shal say to them The goddes that made not heauen and earth let them perish from of the earth and from these places that are vnder heauen †He that maketh the earth in his strength prepareth the world in his wisedom and with his prudence stretcheth out the heauens †At his voice he geueth a multitude of waters in the heauen lifteth vp the cloudes from the endes of the earth he maketh lightninges into rayne and bringeth forth the winde out of his treasures †Euerie man is become a foole for knowlege euery craftes man is confounded in the sculptil because it is false that he hath melted and there is no spirite in them †They are vaine thinges and a worke worthie to be laughed at in the time of their visitation they shal perish †The portion of Iacob is not like to these for it is he that formed al thinges and Israel is the rodde of his inheritance the Lord of hosts is his name †Gather thy confusion out of the land thou that dwellest in beseige †Because thus saith our Lord Behold I wil cast forth farre of the inhabitans of the land at this time I wil afflict them so that they may not be found †Woe is me for my destruction my plague is very sore But I said Truly this is myne infirmitie and I wil beare it †My tabernacle is wasted al my cordes are broken in sunder my children are gone out from me and are not there is none to stretch out my tent anie more to set vp my courtaines †Because the pastours haue done foolishly and haue not sought our Lord therefore haue they not vnderstood and al their flocke is dispersed †Loe the voice of a bruit cometh a great commotion from the land of the North to make the cities of Iuda a desert an habitation of dragons †I know Lord that mans way is not his owne neither is it in a man to walke and to direct his steppes †Correct me ô Lord but yet in iudgement and not in thy furie lest perhappes thou bring me to nothing †Power out thine indignation vpon the Gentiles that haue not knowen thee and vpon the prouinces that haue not inuocated thy name because they haue eaten Iacob and deuoured him and consumed him and haue dissipated his glorie CHAP. XI The Prophet being commanded to preach the obseruation of Gods couenant is not heard 9. The people folovv their fathers example adoring idols 11. and shal therefore be seuerely punished neither shal their idols nor prayers of the iust profite them 15. their malice against Christ is described 20. and the reuenge therof THE word that was made from our Lord to Ieremie saying †Heare ye the wordes of this couenant and speake to the men of Iuda and to the inhabitants of Ierusalem †and thou shalt say to them Thus saith our Lord the God of Israel Cursed is the man that shal not heare the wordes of this couenant †which I commanded your fathers in the day that I brought them out of the Land of Aegypt out of the yron fornace saying Heare ye my voice and doe al thinges that I command you and you shal be my people and I wil be your God †That I may raise vp the othe which I sware to your
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
may seme to beare wisheth the Pope who was also very lerned to examine al more at large putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place The most probable exposition semeth to be gathered out of the Hebrewes Tradition that this Lamech of the issue of Cain for there was an other Lamech of Seths progenie much addicted to hunting and his eyes decaying vsed in that excercise the direction of a young man his nephew the sonne of Tubalcain VVho seing something moue in bushes supposing it to be a wild beast willed his grandfather to shoote at the same which he did and stroke the marke with a deadlie wound and approching to take the pray found it to be old Cain VVhereupon sore amazed afflicted and moued with great passion did so beate the young man for his il direction that he also died of the drie blowes After both which mishappes and his passion at last caulmed Lamech lamenteth as the text saith that he had killed a man and stripling towit the one with a wound the other with drie blowes for which he feared seuenfold punishment more then Cain suffered for killing Abel Neuertheles S. Hierom other Fathers thinke it probable that Lamech killing the one of ignorance the other in passion was not so seuerly punished as he feared And so they vnderstand the rest of this passage that seuenfold vengance was taken of Cain by prolongation of his miserable life til his seuenth generation when one of his owne issue slew him and an other of the same linage with him And Lamech was punished seuentie seuenfold when his seuentie seuen children for so manie he had as Iosephus writeth and al their ofspring perished in the floud Mystically by seuentie seuen may be signified that the sinne of mankind should be punished and expiated in Christ our Redemer who was borne in the seuentie seuenth generation from Adam 26. Begane to inuocate Seth was a most holie man and so brought vp his children that they were called the sonnes of God Gen. 6. Adam also and Eue were penitent and became great confessors and are now Sainctes And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God And therfore that which is here said He towit Enos bagane or as the Hebrew hath then was begune to inuocate the name of our Lord can not be vnderstood of priuate but of some publique prayer of many meeting togeather obseruing some rites set forme in peculiar place dedicated to diuine Seruice the Church being now growne to a competent multitude And that besides Sacrifice which was also before as appeareth both by Cain Abel CHAP. V. The progenie of Adam number of their yeares vvith the death of the rest translation of Enoch in the line of Seth to Noe his three sonnes THIS is the booke of the generation of Adam In the day when God created man to the likenes of God made he him †Male and female created he them and blessed them and called their name Adam in the day when they were created †And Adam liued a hundred and thirtie yeares and begat to his owne image and likenes and called his name Seth. †And the dayes of Adam after he begat Seth came to eight hundred yeares and he “ begat sonnes and daughters †And al the time that Adam liued came to nine hundred and thirtie yeares “ and he died †Seth also liued a hundred fiue yeares and begat Enos †And Seth liued after he begat Enos eight hundred and seuen yeares and begat sonnes and daughters †And al the dayes of Seth came to nine hundred twelue yeares and he died †And Enos liued nintie yeares and begat Cainan †After Whose birth he liued eight hundred fiftene yeares and begat sonnes and daughters †And al the dayes of Enos came to nine hundred and fiue yeares and he died †Cainan also liued seuentie yeares begat Malaleel †And Cainan liued after he begat Malaleel eight hundred fourtie yeares and begat sonnes daughters †And al the dayes of Cainan came to nine hundred and ten yeares and he died †And Malaleel liued sixtie fiue yeares and begat Iared †And Malaleel liued after he begat Iared eight hundred and thirtie yeares and begat sonnes and daughters †And al the dayes of Malaleel came to eight hundred nyntie fiue yeares he died †And Iared liued a hundred sixtie two yeares and begat Enoch †And Iared liued after he begat Enoch eight hundred yeares and begat sonnes and daughters †And al the dayes of Iared came to nine hundred sixtie two yeares he died †Moreouer Enoch liued sixtie fiue yeares begat Mathusala †And Enoch walked with God liued after he begat Mathusala three hundred yeares and begat sonnes and daughters †And al the dayes of Enoch came to three hundred sixtie fiue yeares †And he walked with God and “ was seene no more because God tooke him †Mathusala also liued a hundred eightie seuen yeares begat Lamech †And Mathusala liued after he begat Lamech seuen hundred eightie two yeares and begat sonnes and daughters †And al the dayes of Mathusala came to nyne hundred sixtie nine yeares he died †And Lamech liued a hundred eightie two yeares and begat a sonne †and he called his name Noe saying This sonne shal comfort vs from the workes labours of our handes on the earth which our Lord cursed †And Lamech liued after he begat Noe fiue hundred nintie fiue yeares and begat sonnes and daughters †And al the dayes of Lamech came to seuen hundred seuentie seuen yeares and he died And Noe when he was fiue hundred yeares olde begat Sem Cham and Iaphat ANNOTATIONS CHAP. V. 4. Begate sonnes and daughters Moyses in this genealogie reciteth not alwayes the first begotten nor the whole progenie by their names for then he should haue repeated Cain and Abel and haue named many others but those onlie by whom the Church of God continued signifying the rest in general whose succession was cut of by the floud 5. And he died By this Gods word is verified saying that Adam should dye if he should eate of the forbidden tree And the diuel is proued a lyer saying they should not dye It is also most true that Adam dyed that day in which he did eate For he began that very day to decline to death and so doth al mankind euer since as truly said the woman of Thecua to king Dauid vve doe al die and as vvaters that returne not vve fal dovvne on the earth And vvhat els saith S. Gregorie is this daylie decaying of our corruption but a lingering death And none of al these that liued longest reaching to a thousand yeares which with God is as one day man dyed in that day in which he
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
other things in the first age were figures of Christs Sacraments the Spirite of God geuing powre to the waters as Tertullian S. Hierom and others expound it and the floud of Noe by S. Peters testimonie were figures of Baptisme Mariage instituted in Paradise is the very paterne of holie Matrimonie a Sacrament in the Church of Christ where one man and one wife are on lie lawful and not more at once in anie wise Christ reforming that which in Moyses law was tolerated for hardnes of mens hartes and for auoyding murther to put away one wife and take an other to this first institution as it was in the beginning two in one flesh not three nor more The repentance of Adam and Eue was a perfect and examplare figure of the Sacrament of Penance First they were ashamed couering their nakednes and hiding them selues which shewed their griefe and sorow for the sinne committed Secondly they confessed their fault and by what meanes it happened For God examining Adam he answered truly and simply saing The woman which thou gauest me to be my companion gaue me of the tree and I did eate Likwise Eue confessed sincerly saying The serpent deceiued me and I did eate Thirdly God gaue them penance besides death before threatned and other penalties annexed that Eue should in paine and trauel bring forth her children and Adam should eate his bread in the sweate of his face And withal cast them forth of Paradise But not forth of his fauoure as appeared by his making them garments of skinnes granting them and their posteritie the rest of the earth to liue and labour in especially to serue him and do penance with admonition to remember that of duct man was made and into dust he shal returne Al which were signes of loue and that finally he would bring them and manie more to eternal saluation The first borne and heades of families were Priests al the time of the law of nature vntil the law being changed God tooke Priests only of the stock of Aaron and the rest of the Leuites to assist them in that function Aaron his sonnes thou shalt appoint saith our Lord ouer the seruice of Priesthood for I haue taken the Leuites of the children of Israel for euerie first borne And ◠Paul teacheth that changing of Priesthood and changing of the law goe alwayes together shewing euidently that euerie lawful communitie or commonwealth vnder God hath external Priesthood So that if there had benne no distinct order of external Priesthood in the law of nature or now were none in the law of grace as Protestantes say there is not there were no law at al. See more of this point in the Annotations chap. 7. ad Hebre. Here we only obserue that Abel Seth Enos and other Patriarches were Priestes and exercised priestlie functions yea Cain also was a Priest though a bad one and offered Sacrifice But external offices or ministerie without a wel disposed mind and sincere vertues producing Good workes did neuer iustifie anie man And therfore Cains Sacrifice offered with a peruerse mind was not respected by God as Abels was wherupon he becoming worse and more malicious God sharply reproued his anger and enuie conceiued without iust cause saying If thou doest wel shalt thou not receiue againe but if thou doest il shal not thy sinne forwith be present at the dore clerly shewing that euerie one shal receiue according to his workes This place also euidently sheweth Freewil yea in a wicked man For this expostulation had neuer benne vttered by our most reasonable Lord and Maister if Cain had benne depriued of freewil For he might haue excused himselfe and must needes haue benne holden excused if he had benne forced to do as he did But God charged him as inexcusable and as one that knew or ought to know that he had freewil And doth further inculcate that he had and should haue powre and freewil ouer his concupiscence to correct the same if he would saying The lust therof shal be vnder thee and thou shalt haue domion ouer it So that no sinner be he neuer so wicked much lesse a iust man lacketh freewil yet Luther abhorreth the very word and Caluin wisheth it out of the world Temporal punishment is proued to be due for sinne remitted by that both death and other penalties are inflicted by Gods iustice vpon men after iustification and by the particular punishments laid vpon Adam and Eue confessing their faultes Purgatorie is also proued by the same iustice of God For when anie dieth penitent and yet haue not madeful satisfaction they must suffer for that remaineth after death and be purged before they can enter into rest which remnant of debt our B. Sauiour calleth The last farthing and saith it must be payed The lewes also at this day hold the doctrin of Purgatorie by tradition And consequently they Pray for soules departed not only to God but also to the ancient Patriarches which likewise sheweth Inuocation of Saincts in these wordes Yee fathers which sleepe in Hebron open to him the gates of Eden that is of Paradise which was planted in Eden And Hebron is the place where Adam was buried and his sepulcher religiously conserued in the time of Iosue aboue 1500 yeares after his death The same is the place which Abraham bought and there buried Sara where also him selfe and Isaac and Iacob were buried and to which finally the bodies of the twelue sonnes of Iacob were translated from Sichem As Iosephus writeth And sichem also was specially honored because such persons had benne buried there as S. Hierom witnesseth of his owne knowledge in his time Againe by religious care of burying the dead in this first age Enoch was more certainly knowen to be Translated aliue and not to be dead For the seuentie Interpreters and S. Paul say He was not found which importeth that they sought diligently for him and that his bodie could not be found for God translated him By al which we see mutual offices and communion of good workes amongst good men aliue and dead which is called Cōmunion of Saincts And herein Angels lacked not their offices For God set Cherubins to kepe the gate of Paradise that neither man should enter being iustly expelled for sinne nor diuels as S. Augustin noteth left they should take fruite of the tree of life and geuing it to men allure them to more sinne And now Saincts being exalted to Angels glorie haue like honorable offices towards other men as Angels haue Yea the bloud of Abel vniustly shed by Cain and iustly to be reuenged by God sheweth the peculiar honour which God bestoweth vpon his Saints for their vertues and merites in this life especially in their death For Precious in the sight of our Lord is the
which fighteth against thee CHAP. XXI How to seeke out a secrete murtherer 10. wemen taken in battel may be maried and afterwardes can not be sold nor made bond wemen 15. The eldest sonne may not be depriued of his birthright for hatred of his mother 18. A stubburne sonne must be stoned to death 22. VVhen one is hanged on a gibbet he must be taken downe the same day and buried VVHEN there shal be found in the Land which our Lord thy God wil geue thee the corps of a man slaine and he that is guiltie of the murder is not knowne †thy ancientes and iudges shal goe forth and measure from the place of the corps the distance of euerie citie round about †and which they shal perceiue to be neerer then the rest the ancientes of that citie shal take an heifer out of the heard that hath not drawen yoke nor ploughed the ground †and shal bring her to a rough and stonie valley that neuer was ploughed nor receiued seede and in it they shal strike of the necke of the heifer †and the priestes the sonnes of Leui shal come whom our Lord thy God hath chosen to minister to him and to blesse in his name and at their word euerie matter dependeth and whatsoeuer is cleane or vncleane must be iudged †And the ancientes of that citie shal come to the slaine person and shal wash their handes ouer the heifer that was strooken in the valley †and shal say Our handes did not sheede this bloud nor our eies seee it †be merciful to thy people Israel whom thou hast redemed o Lord and impute not innocent bloud in the middes of thy people Israel And the guilte of bloud shal be taken from them †and thou shalt be free from the innocents bloud that was shed when thou shalt haue done that which our Lord hath commanded thee †If thou goe forth to fight against thyne enemies and our Lord thy God deliuer them in thy hande and thou leade them away captiue †and seest in the number of the captiues a beautiful woman and louest her and wilt haue her to wife †thou shalt bring her into thy house who shal shaue of her hare and payre her nailes †and put of the rayment wherein she was taken and sitting in thy house shal mourne her father and mother one moneth and afterward thou shalt enter vnto her and shalt sleepe with her and she shal be thy wife †But if afterward she content not thy mynde thou shalt let her goe free neither canst thou sel her for money nor oppresse her by might because thou hast humbled her †If a man haue two wiues one beloued and the other hated and they haue begotten children by him and the sonne of the hated be the firstborne †and he meaneth to diuide his substance among his sonnes he can not make the sonne of the beloued the first borne and preferre him before the sonne of the hated †but the sonne of the hated he shal acknowledge for the first borne and shal geue to him of those thinges which he hath al duble for this is the beginning of his children to this are dew the first brith rightes †If a man begette a stubbourne and froward sonne that wil not heare the commandementes of his father and mother and being chastened contemneth to be obedient †they shal take him and bring him to the ancientes of his citie and to the gate of iudgement †and shal say to them This our sonne is froward and stubborne he contemneth to heare our admonitions he geueth himself to comessation and to ryote and banketinges †the people of the citie shal stone him and he shal die that you may take away the euil out of the middes of you and al Israel hearing it may be afrayde †When a man hath offended so that he is to be punished by death and being condemned to die is hanged on a gybbet †his bodie shal not remaine vpon the tree but the same day shal be buried because he is accursed of God that hangeth on a tree and thou shalt not contaminate thy Land which our Lord thy God geueth thee in possession CHAP. XXII Pietie towardes neighboures 5. neither sexe may vse the apparel of the other 6. crueltie to be auoided euen towardes birdes 8. batlement about the roofe af a house 9. Things of diuers kindes not to be mixed 12. cordes in the hemes of a cloke 13. Trial and punishment of adulterie and of deflowring virgines 30. the sonne may not marie his stepmother THOV shalt not see thy brothers oxe or sheepe straying and passe by but shalt bring it backe to thy brother †although thy brother be not nigh and thou know him not thou shalt bring them vnto thy house and they shal be with thee vntil thy brother seeke them and receiue them †In like manner shalt thou doe with his asse and with his rayment and with euerie thing of thy brothers that shal be lost if thou finde it neglect it nor as perteyning to an other †If thou see thy brothers asse or oxe to be fallen in the way thou shalt not contemne it but shalt list it vp with him †A woman shal not be clothed with mans apparel neither shal a man vse womans apparel for he is abominable before God that doeth these thinges †If walking by the way thou finde a birdes nest in a tree or on the ground and the damme sitting vpon the young or the egges thou shalt not hold her with her young †but shalt let her goe taking the young and holding them that it may be wel with thee and thou mayest liue a long time †When thou buildest a new house thou shalt make a batlement to the roofe round about lest bloud be shed in thy house and thou be guiltie an other slipping and falling headlong †Thou shalt not sowe thy vineyard with diuerse seede lest both the seede which thou didst sow and the thinges that grow of the vineyard be sanctisied rogether †Thou shalt not plough with an oxe and asse together †Thou shalt not weare a garment that is wouen of wolle and linnen †Thou shalt make litle cordes in the hemme at the foure corners of thy cloke wherwith thou shalt be couered †If a man marrie a wife and afterward hate her †and seeke occasions to put her away obiecting vnto her a verie il name and say I tooke this wife and compayning with her I found her not a virgin †her father and mother shal take her and shal carie with them the signes of her virginitie to the ancientes of the citie that are in the gate †and the father shal say I gaue my daughter vnto this man to wife whom because he hateth †he layeth vnto her a verie il name so that he sayeth I found not thy daughter a virgin and behold these are the signes of my
man of Bethleem Iuda to seiourne in the land of Moab with his wife and two children †him self was called Elimelech and his wife Noemi and his two sonnes the one Mahalon and the other Chelion Ephraites of Bethleem Iuda And entring into the countrie of Moab they abode there †And Elimelech the husband of Noemi died and she remained with her sonnes †Who tooke wiues of the Moabites of the which one was called Orpha and the other Ruth And they abode there ten yeares †and both died to witte Mahalon and Chelion and the woman remayned destitute of her two children her husband †And she arose to goe into her countrie with both her daughters in law from the countrie of Moab for she had heard that our Lord had respected his people had geuen them victuals †She therfore went forth from the place of her peregrination with both her daughters in law and being now sette in the way to returne into the Land of Iuda †she said to them Goe into your mothers house our Lord doe mercie with you as you haue done with the dead and with me †Grant he vnto you to find rest in the houses of your husbandes which you shal take And she kissed them Who lifting vp their voice beganne to weepe †to say We wil goe on with thee to thy people †To whom she answered Returne my daughters why come you with me shal I haue sonnes any more in my wombe that you may hope for husbandes of me †Returne my daughters and goe your wayes for I am now spent with old age and not fitte for wedlocke Although I might conceiue this night and beare children †if you would expect til they grow and be of mans age you shal be old women beâ—o you marrie Doe not so my daughters I besech you for your distresse doth the more greue me and the hand of our Lord is come forth against me †Therfore lifting vp their voice they beganne to weepe agayne Orpha kissed her mother in law and returned Ruth cleaued to her mother in law †to whom Noemi said Behold thy kinse woman is returned to her people and to her goddes goe with her †Who answered Be not against me to the end that I should leaue thee and depart for whither soeuer thou shalt goe I wil goe and where thou shalt abide I also wil abide Thy people my people and thy God my God †The land that shal receiue thee dying in the â—ame wil I die and there wil I take a place for my burial These thinges doe God to me these thinges adde he if death onlie shal not separate me and thee †Noemi therfore seing that Ruth with a stidfast mind had determined to goe forward with her would not be against it nor perswade her any more to returne to her frendes †and they went forth together and came into Bethlehem Who being entered into the citie a brute was quickly spred among them and the wemen said This is that Noemi †To whom she said Cal me not Noemi that it to say beautiful but cal me Mara that is to say bitter because with bitternes hath the Almightie very much replenished me †I went forth ful and our Lord hath brought me backe emptie Why therfore doe you cal me Noemi whom our Lord hath humbled and the Almightie hath afflicted †Noemi therfore came with Ruth the Moabite her daughter in law from the Land of her peregrination and returned into Bethlehem when barley was first reaped CHAP. II. Ruth gathering eares of corne in Booz field 8. he kindly biddeth her tarie with his seruantes 17. At night she returneth carying good quantitâ—e of corne and part of the meate which they gaue her to her mother in law AND Elimelech her husband had a cosin a mightie man and of great riches named Booz †And Ruth the Moabite said to her mother in law If thou command I wil goe into the field and gather the eares of corne that shal escape the handes of the reapers where soeuer I shal find the grace of the father of the house fauorable towardes me To whom she answered Goe my daughter †She went therfore and gathered the eares of corne after the backes of the reapers And it chanced that the owner of the same field was Booz who was of the kinred of Elimelech †And behold he came out of Bethlehem and said to the reapers Our Lord be with you Who answered him Our Lord blesse thee †And Booz said to the yongman that was ouerseer of the reapers Whose maide is this †To whom he answered This is that Moabite which came with Noemi from the countrie of Moab †and she desired that she might gather the eares of corne that remayne folowing the steppes of the reapers and from morning vntil now she stayeth in the field and not so much as for a very moment hath she returned home †And Booz said to Ruth Heare me daughter goe not into an other field to gather neither depart thou from this place but ioyne thy selfe to my maides †and where they haue reaped folow For I haue commanded my seruantes that no man molest thee but if thou shalt thirst also goe to the fardels and drinke the waters wherof the seruantes also doe drinke †who falling on her face and adoring vpon the ground said to him Whence cometh this to me that I should find grace before thine eies and that thou wouldest voutsafe to know me a strange woman †To whom he answered Al thinges haue beene told me which thou hast done to thy mother in law after the death of thy husband and that thou hast leift thy parentes and the land wherein thou wast borne and art come to a people which before thou knewest not †Our Lord render vnto thee for thy worke and God grant thou mayest receiue a ful reward of our Lord the God of Israel to whom thou art come vnder whose winges thou art fled †Who said I haue found grace in thine eies my lord which hast comforted me and hast spoken to the hart of thy handmaide which am not like to one of thy maides †And Booz said to her When the houre shal come to eate come hither and eate bread and dippe thy morsel in the vinagre She therfore sate at the side of the reapers and she heaped to her selfe polent and did eate and was filled and tooke the leauinges †And from thence she arose to gleane the eares of corne after her maner And Booz commanded his seruantes saying Yea and if she wil reape with you forbid her not †and of your owne handfuls also cast forth of purpose and let them remaine that she may gather them without bashefulnes and gathering let no man controwle her †She gleaned therfore in the field vntil euening that which she had gathered beating with a rodde threshing she found of barley as it
Aegypt †And he apprehended Agag the king of Amalec aliue but al the comon people he slewe in the edge of the sword †And Saul and the people spared Agag and the best flockes of sheepe and heardes and the garmentes and rammes and al thinges that were fayre neither would they destroy them but whatsoeuer was vile and refuse that they destroyed †And the word of our Lord was made to Samuel saying †It repenteth me that I haue made Saul king because he hath forsaken me hath not fulfilled my wordes in worke And Samuel was strooken sadde and cried to our Lord al the night †And when Samuel had risen in the night to goe to Saul in the morning it was told Samuel that Saul was come into Carmelus and had erected to him selfe a triumphant arch and returning was passed and gone into Galgal Samuel therefore came to Saul and Saul offered an holocaust to our Lord of the first of the prayes which he had brought from Amalec †And when Samuel was come to Saul Saul sayd to him Blessed be thou to our Lord I haue fulfilled the word of our Lord. †And Samuel sayd And what is this voice of flockes which soundeth in myne eares and of heardes which I heare †And Saul said They haue brought them from Amalec for the people hath spared the better sheepe and heardes that they might be immolated to our Lord thy God but the rest we haue slaine †And Samuel said to Saul Suffer me and I wil shew thee what our Lord hath spoken to me this night And he sayd to him Speake †And Samuel said When thou wast a little one in thyne owne eyes was thou not made chief in the tribes of Israel And our Lord annointed thee to be king ouer Israel †and our Lord sent thee on the way and sayd Goe and kil the sinners of Amalec and thou shalt fight against them vntil the vtter destruction of them †Why therefore hast thou not heard the voice of our Lord but art turned to the praye and hast done euil in the eies of our Lord †And Saul said to Samuel Yea I haue heard the voice of our Lord and haue walked in the way by which our Lord sent me and haue brought Agag the king of Amalec and Amalec I haue slaine †But the people tooke of the praye sheepe and oxen the principal of those thinges which were slaine to immolate to our Lord their God in Galgal †And Samuel said Why wil our Lord haue holocaustes and victimes and not rather that the voice of our Lord be obeyed For BETTER is obedience then victimes and to harken rather then to offer the fatte of rammes †Because it is as it were the sinne of inchantment to resist and as it were the wickednes of idolatrie to refuse to obey For as much therefore as thou hast reiected the word of our Lord our Lord hath reiected thee that thou shalt not be king †And Saul said to Samuel I haue sinned because I haue transgressed the saying of our Lord and thy wordes fearing the people and obeying their voice †But now beare I besech thee my sinne and returne with me that I may adore our Lord. †And Samuel sayd to Saul I wil not returne with thee because thou hast reiected the word of our Lord and our Lord hath reiected thee that thou shalt not be king ouer Israel †And Samuel turned him selfe to depart but he caught the hemme of his cloke which also did rent †And Samuel said to him Our Lord hath rent the kingdom of Israel from thee this day and hath deliuered it to thy neighbour better then thou †Moreouer the Triumpher in Israel wil not spare and he wil not be turned with repentance for neither is he a man that he may repent †But he said I haue sinned how be it now honour me before the ancientes of my people and before Israel and returne with me that I may adore our Lord thy God †Samuel therefore returning folowed Saul and Saul adored our Lord. †And Samuel said Bring vnto me Agag the king of Amalec And Agag was presented to him very fatte trembling And Agag sayd Doth bitter death thus separat †And Samuel said As thy sword hath made wemen without children so shal thy mother among wemen be without children And Samuel hewed him into peeces before our Lord in Galgal †And Samuel departeth into Ramatha but Saul ascended vnto his house into Gabaa †And Samuel saw Saul no more vnto the day of his death but yet Samuel lamented Saul because it repented our Lord that he had appointed him king ouer Israel CHAP. XVI Samuel by Gods commandment annointeth Dauid King 14. Gods spirite parteth from Saul and a wicked spirite vexeth him 16. the vexation is mitigated by Dauids playing on a harpe AND our Lord said to Samuel How long doest thou mourne Saul whom I haue reiected that he rule not ouer Israel fil thy horne with oile and come that I may send thee to Isai the Bethlehemite for I haue prouided me a king among his sonnes †And Samuel said How shal I goe for Saul wil heare of it and wil kil me And our Lord said A calfe of the heard shalt thou take in thy hand and shalt say I am come to immolate vnto our Lord. †And thou shalt cal Isai to the victime and I wil shew thee what thou must doe and thou shalt annointe whomsoeuer I shal shew to thee †Samuel therefore did as our Lord spake to him And he came into Bethlehem and the ancientes of the citie merueled meeting him and they said Is thy entrance peaceable †And he said Peaceable I am come to immolate vnto our Lord be ye sanctified and come with me that I may immolate He therefore sanctified Isai and his sonnes and called them to the sacrifice †And when they were entered in he saw Eliab and said Is there before our Lord his Christ †And our Lord said to Samuel Respect not his countenāce nor the talnes of his stature because I haue reiected him neither doe I iudge according to the looke of man for man seeth those thinges which appeare but our Lord “ beholdeth the hart †And Isai called Aminadab and brought him before Samuel Who said Neither this hath our Lord chosen †And Isai brought Samma of whom he sayd This also hath not our Lord chosen †Isai therefore brought his seauen sonnes before Samuel and Samuel sayd to Isai Our Lord hath not chosen of these †And Samuel sayd to Isai Are al thy sonnes now fully come Who answered Yet there is left a litle one and he feedeth sheepe And Samuel sayd to Isai Send and bring him for neither wil we sitte downe til he come hither †He sent therefore and brought him And he was reade and beautiful to behold and of a comelie face And our Lord said Arise and annoint him for
here die we must come therfore and let vs runne away to the campe of Syria If they spare vs we shal liue but if they wil kil vs we shal die neuerthelesse †They arose therfore in the euening to come to the campe of Syria And when they were come to the beginning of the campe of Syria they found no man there †For our Lord had made them in the campe of Syria to heare the sound of chariotes and horses and of a verie great armie and they sayd one to an other Behold the king of Israel hath for wages hyred agaynst vs the kinges of the Hetheites and of the Aegyptians and they are come vpon vs. †They arose therfore and fled in the darke and leaft their tentes and their horses and asses in the campe and fled desirous to saue their liues only †Therfore when these lepers were come to the beginning of the campe they entered into one tabernacle and did eate and drinke and they tooke thence siluer and gold and rayment and went and hid it againe they returned to an other tabernacle and from thence likewise taking away they hid it †And they said one to an other We doe not wel for this is a day of good tydinges If we shal hold our peace and wil not tel vntil morning we shal be blamed of a heinous offence Come let vs goe and make report in the kinges court †And when they were come to the gate of the citie they told them saying We went to the campe of Syria and found no man there but horses and asses tyed and the tentes pitched †The porters therfore went and told it to the king within his palace †Who arose in the night sayd to his seruants I tel you what the Syrians haue done to vs They know that we suffer great famine and therfore they are gone out of the campe and lie hid in the fieldes saying When they shal come forth out of the citie we wil take them aliue and then we may enter into the citie †But one of his seruantes answered Let vs take fiue horses that are remaining in the citie because they onlie are in the whole multitude of Israel for the other are consumed and sending we may trie †They brought therfore two horses and the king sent into the campe of the Syrians saying Goe ye and see †Who went after them as far as Iordan and behold al the way was ful of rayment and vessels which the Syrians had cast away when they were amased and the messengers returning told the king †And the people going forth spoyled the campe of Syria and a bushel of floure became at one stater and two bushels of barley at one stater according to the word of our Lord. †Moreouer the king appoynted that duke on whose hand he leaned to stand at the gate whom the multitude trode in the entrance of the gate he died according as the man of God had spoken when the king came downe to him †And it came to passe according to the word of the man of God which he spake to the king when he sayd Two bushels of barley shal be at one stater and a bushel of floure at one stater this verie tyme to morow it the gate of Samaria †when that duke answered the man of God and sayd Although our Lord would make fludgates in the heauen can this be done which thou speakest And he said to him Thou shalt see with thine eies and shal not eate therof †It chanced therfore to him as it was foretold and the people trode him in the gate and he died CHAP. VIII After seuen yeares famine fortold by Eliseus the Sumanite Woman returning home recouereth her landes and reuenewes 7. Eliseus forsheweth the death of Benadad king of Syria and cruel reigne of Hazael 16. Ioram reigning in Iuda the Idumeans reuolt from him also Lobna 23. He dieth and his sonne Ochozias succeedeth AND Eliseus spake to the woman whose sonne he restored to life saying Arise goe thou and thy house and soiourne whersoeuer thou shalt finde for our Lord hath called a famine and it shal come vpon the land seuen yeares †Who arose did according to the word of the man of God going with her houshould she soiourned in the land of the Philistijms many dayes †And when the seuen yeares were ended the woman returned out of the Land of the Philisthijms and she went forth to speake to the king for her house and for her landes †And the king spake with Giezi the seruant of the man of God saying Tel me al the meruelous thinges that Eliseus hath done †And when he had told the king how he had raysed a dead man the woman appeared whose sonne he had reuiued crying to the king for her house and her landes And Giezi sayd My lord king this is the woman and this is her sonne whom Eliseus raysed †And the king asked the woman who told him And the king gaue her an eunuch saying Restore her al thinges that are hers and al the reuenewes of the landes from the day that she leaft the land vntil this present †Eliseus also came to Damascus and Benadad the king of Syria was sicke and they told him saying The man of God cometh hither †And the king sayd to Hazael Take with thee presentes and goe to meete the man of God and consult the Lord by him saying Can I escape of this myne infirmitie †Hazael therfore went to meete him hauing with him presentes and al good thinges of Damascus the lodes of fourtie camels And when he stood before him he sayd Thy sonne Benadad the king of Syria hath sent me to thee saying Can I recouer of this mine infirmitie †And Eliseus sayd to him Goe tel him Thou shalt be healed but our Lord hath shewed me that dying he shal die †And he stood with him and was trubled so far that he blushed and the man of God wept †To whom Hazael sayd Why doeth my lord weepe But he sayd Because I know what euils thou wilt doe to the children of Israel Their fensed cities thou wilt burne with fyre and their yongmen thou wilt kil with the sword and their litle ones thou wilt dash in peeces and wemen with childe thou wilt diuide †And Hazael sayd What am I thy seruant a dog that I should doe this great thing And Eliseus sayd Our Lord hath shewed me that thou shalt be king of Syria †Who when he was departed from Eliseus came to his maister who sayd to him What sayd Eliseus to thee But he answered He told me Thou shalt recouer health †And when the next day was come he tooke a couerlette and powred water theron and spred it vpon his face who being dead Hazael reigned for him †In the fifth yeare of Ioram the sonne of Achab the king of Israel and of Iosaphat the king of Iuda reigned Ioram the
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
forth to the people †and sayd One Hebrewe woman hath made confusion in the house of king Nabuchodonosor for behold Holofernes lyeth vpon the ground and his head is not vpon him †Which when the princes of the power of the Assyrians had heard they al rent their garmentes and intollerable feare and dread fel vpon them and theit mindes were trubled excedingly †And there was made an incomparable crie in the middes of their campe CHAP. XV. The Assyrians flee for feare 3. the Hebrewes pursue them 7. and are enriched by the spoyles 9. The high priest with others come from Ierusalem and prayse Iudith 14. The goodes of Holofernes are genen so her AND when al the armie heard that Holofernes was beheaded courage and counsel fel from them and being shaken with trembling onlie and feare they helpe them selues by flight †so that none spake with his neighbour but hanging the head al thinges leaft behind they made hast to escape the Hebrewes whom they heard to come armed vpon them fleing by the waies of the fieldes and the pathes of the hilles †The children of Israel therfore seing them fleing folowed them And they went downe sounding with trumpettes and shouting after them †And because the Assyrians were not vnited together they went headlong into flight but the children of Israel pursewing in one companie discomfited al that they could find †Ozias therfore sent messengers through al the cities and countries of Israel †Euerie countrie therfore and euerie citie sent chosen youth armed after them and they pursewed them in the edge of the sword vntil they came to the extremetie of their borders †And the rest that were in Bethulia entered into the campe of the Assyrians and tooke away the praye which the Assyrians fleing had leaft and were loden excedingly †But they that were returned conquerers to Bethulia tooke away with them al thinges that were theirs so that there was no number in cattel and beastes and al their moueables that from the leaft vnto the greatest al were made rich of their prayes †And Ioachim the high Priest came from Ierusalem into Bethulia with al his ancientes to see Iudith †Who when she was come out to him they al blessed her with one voyce saying Thou art the glorie of Ierusalem thou the ioy of Israel thou the honour of our people †because thou hast done manfully and thy hart was strengthened for that thou hast loued chastirie and after thy husband not knowne any other therfore also the hand of our Lord hath strengthened thee and therfore shalt thou be blessed for euer †And al the people sayd So be it so be it †And for thirtie daies scarse were the spoyles of the Assyrians gathered of the people of Israel †Moreouer al thinges that were proued to be the peculiar goodes of Holofernes they gaue to Iudith in gold and siluer and garmentes and pretious stones and al stuffe and al the thinges were deliuered her of the people †And al the people reioysed with wemen and virgins and yongmen on instrumentes and harpes CHAP. XVI Iudith singeth a canticle of thanks geuing to our Lord. 22. The people goe to Ierusalem and offer sacrifices 25. She in great honour liueth a widow til her death in good old age 30. the people haue long peace and a feaâ—â—â—ual day is instituted in perpetual memorie of her fact THEN sang Iudith this song to our Lord saying †Beginne ye to our Lord in timbrels sing ye to our Lord in cymbals tune to him a new psalme reioyse and inuocate his name †Our Lord confoundeth battels Lord is his name †Who hath set his campe in the middes of his people that he might deliuer vs from the hand of al our enemies †Assur came out of the mountaynes from the North in the multitude of his strength whose multitude stopped vp the torrentes and their horses couered the valles †He said that he would set my borders on fyre and kil my yongmen with the sword to geue my infantes into praye and virgins into captiuitie †But our Lord omnipotent hath hurt him and hath deliuered him into the hands of a woman and hath pearsed him †For not by yongmen is their mightie one fallen neither haue the sonnes of Titan strooken him neither did the high giantes set them selues vpon him but Iudith the daughter of Merari in the beautie of her face dissolued him †For she put from her the garmentes of widowhood and put on her the garmentes of ioy in the reioysing of the children of Israel †She anoynted her face with oyntment and tyed together her lockes with a crowne she tooke a new stole to deceiue him †Her sandals rauished his eies her beautie made his soule captiue she with a sword cut of his head †The Persians did quake at her constancie and the Medes at her boldnesse †Then did the campe of the Assyrians howle when my humble ones appeared withering in thirst †The sonnes of yongwemen haue pearsed them and they haue killed them as boyes fleing away they haue perished in battel before the face of the Lord my God †Let vs sing an hymne to our Lord let vs sing a new hymne to our God †Adonai ô Lord great art thou and noble in thy power and whom no man can ouercome †Let euerie creature of thyne serue thee because thou saydst and they were made thou didst send thy spirit and they were created and there is none that can resist thy voyce †The mountaynes with the waters shal be moued with the foundations the rockes shal melt as waxe before thy face †But they that feare thee shal be great with thee in al thinges †Wo be to the nation that ryseth vp vpon my kinred for our Lord omnipotent wil be reuenged on them in the day of iudgement he wil visite them †For he wil geue fyre and wormes into their flesh that they may be burnt and may feele for euer †And it came to passe after these thinges al the people after the victorie came into Ierusalem to adore our Lord and forthwith as they were purified they al offered holocaustes and vowes and their promises †Moreouer Iudith offered for an anathema of obliuion al the instrumentes of warre of Holofernes which the people gaue her and the canopie that her self had taken away out of his chamber †And the people was pleasant according to the face of sainctes and for three monethes the ioy of this victorie was celebrated with Iudith †And after those daies euerie man returned into his house and Iudith was made great in Bethulia and she was more glorious to al the land of Israel †There was also chastitie ioyned to her vertue so that she knew not man al the daies of her life “ after that Manasses her husband was dead †And on festiual daies she came forth with great glorie â€
thee †The way of wisdom I wil shew to thee I wil leade thee by the pathes of equitie †Which when thou shalt haue entered thy steppes shal not be straytened and running thou shalt not haue a stumbling blocke †Hold discipline leaue it not kepe it because the same is thy life †Be not delighted in the pathes of the impious neither let the way of the euil please thee †Flee from it neither passe thou by it goe aside and forsake it †For they sleepe not vnlesse they haue done il and they take no sleepe vnlesse they supplant †They eate the bread of impietie and drinke the wine of iniquirie †But the path of the iust as shyning light proceedeth euen to perfect day †The way of the impious is darkesom they know not where they fal †My sonne heare my wordes and incline thyne eare to my sayinges †Let them not depart from thyne eies kepe them in the middes of thy hart †For they are life to those that finde them and health to al flesh †With al garde keepe thy hart because life proceedeth from it †Remoue from thee a froward mouth and let detracting lippes be far from thee †Let thyne eies see right thinges let thine eieliddes goe before thy steppes †Direct the path to thy feete and al thy wayes shal be established †Decline not to the right hand nor to the left turne away thy foote from euil †For our Lord knoweth the wayes that are on the right hand but those are peruers which are on the left hand †But he wil make thy courses right and thy wayes he wil bring forward in peace CHAP. V. Againe wisdom dehorteth from fornication carnal and spiritual 6. shewing that in the end sinners shal see and feele the effect of their follie 20. which God seeth and wil punish MY sonne attend to my wisdom and to my prudence incline thyne eare †that thou mayst keepe cogitations and thy lippes preserue discipline †Attend not to the deceipt of a woman for the lippes of an harlot are as a hony combe distilling and her throte netter then oyle †But her later endes are bitter as wormewood and sharpe as a two edged sword †Her feete goe downe into death and her steppes penetrate vnto hel †They walke not by the path of life her steppes are wandering and vnsearcheable †Now therfore my sonne heare me and depart not from the wordes of my mouth †Make thy way far from her and aproch not to the doores of her house †Geue not thy honour to strangers and thy yeres to the cruel †Lest perhaps strangers be filled with thy strength and thy labours be in an other mans house †and thou mourne in the end when thou shalt haue spent thy flesh and thy bodie and say †Why haue I detested discipline and my hart consented not to reprehensions †nor I heard the voice of them that taught me and haue not inclined mine eare to masters †I haue almost bene in al euil in the middes of the church and of the synagoge †Drinke water of thyne owne cesterne and the stremes of thy wel †Let thy fountaines be deriued abrode and in the streates diuide thy waters †Haue them alone neither let strangers be partakers with thee †Let thy vayne be blessed and reioyce with the woman of thy youth †a hinde most deare and a most grateful fawne let her breastes inebriate thee at al time in her loue be thou delighted continually †Why art thou seduced my sonne of a strange woman and art cherished in the bosome of an other †Our Lord beholdeth the wayes of a man and considereth al his steppes †His owne iniquities take the impious and he is fast bonde with the ropes of his sinnes †He shal die because he hath not had discipline and in the multitude of his folie he shal be deceiued CHAP. VI. He that is suretie for an other must haue care to discharge that he promiseth 6. The slouthful must lerne diligence of the emmotte 12. The description of an Apostata 16. Aboue other six bad thinges God detesteth the sower of discord 20. Al are exhorted to kepe Gods law 24. namely to flee fornication and al occasions therof MY sonne if thou shalt be suretie for thy freind and hast made fast thy hand to a stranger †thou art entrapped with the wordes of thy mouth caught with thyne owne wordes †Doe therefore my sonne that which I say and deliuer thyselfe because thou art fallen into the hand of thy neighbour Runne diuers wayes make hast rayse thy freind †Geue not sleepe to thine eies neither let thine eie-liddes slumber †Deliuer thyselfe as a litle doa from the hand and as a bird from the hand of the fowler †Goe to the emmote ô sluggard and consider her wayes and lerne wisdom †Who wheras she hath no guide nor master nor captaine †prepareth meate for herselfe in the summer and gethereth in the haruest for to eare †How long wilt thou sleepe ô sluggard when wilt thou rise out of thy sleepe †Thou shalt sleepe a litle a litle shalt thou slumber a litle shalt thou ioyne thy handes to sleepe †and penurie shal come to thee as a wayfaring man and pouertie as a man armed But if thou be not sluggish thy haruest shal come as a fountaine and penurie shal flee farre from thee †A man that is an Apostata a man vnprofitable goeth with peruerse mouth †winketh with the eies treadeth with the foote speaketh with the finger †with wicked hart he deuiseth euil and at al time he soweth brawles †To him his destruction shal come forthwith and he shal sodenlie be destroyed neither shal he haue remedie any more †Six thinges there are which our Lord hateth and the seuenth his soule detesteth †Loftie eies a lying tongue handes that shede innocent bloud †a hart that deuiseth most wicked deuises feete swift to runne into euil †a deceitful witnesse that vttereth lies and him that among brether soweth discordes †My sonne keepe the preceptes of thy father and leaue not the lawe of thy mother †Bynde them in thy hart continualy and put them about thy throte †When thou shalt walke let them goe with thee when thou shalt sleepe let them kepe thee and awaking talke with them †Because the commandment is a lampe and the lawe a light and the way of life the increpation of discipline †that they may kepe thee from the euil woman and from the faire spoken tongue of the stranger †Let not thy hart couet her beautie be not caught with her beckes †for the price of an harlot is scarse worth one loafe but a woman catcheth the precious soule of man †Can a man hide fyre in his bosome that his garmentes burne not †Or walke
that vttereth contumelie is vnwise †In much talke there shal not want sinne but he that moderateth his lippes is most wise †The tongue of the iust is chosen siluer but the hart of the impious is nothing worth †The lippes of the iust teach verie many but they that are vntaught shal die in the penurie of witte †The blessing of our Lord maketh men rich neither shal affliction be ioyned to them †A foole worketh mischeefe as it were by laughter but wisdom is prudence to a man †That which the impious feareth shal come vpon him to the iust their desire shal be geuen †As a tempest passing the impious shal not be but the iust as an euerlasting fundation †As vinegre to the teeth and smoke to the eies so a sluggard to them that sent him †The feare of our Lord shal adde dayes and the yeares of the impious shal be shortened †The expectation of the iust is ioy but the hope of the impious shal perish †The strength of the simple the way of our Lord and feare is to them that worke euil †The iust for euer shal not be moued but the impious shal not dwel on the earth †The mouth of the iust shal bring forth wisdom the tongue of the froward shal perish †The lippes of the iust consider grateful thinges and the mouth of the impious peruerse thinges CHAP. XI A deceitful balance is abomination before God and an equal weight is his wil. †Where pride shal be there shal be contumelie also but where humilitie there also wisdom †The simplicitie of the iust shal direct them and the supplanting of the peruers shal waste them †Riches shal not profit in the day of reuenge but iustice shal deliuer from death †The iustice of the simple shal direct his way and the impious shal fal in his impietie †The iustice of the righteous shal deliuer them and the vniust shal be caught in their deceitful practises †The impious man being dead there shal be no hope any more and the expectation of the careful shal perish †The iust is deliuered from distresse and the impious shal be geuen for him †The dissembler with his mouth deceiueth his freind but the iust shal be deliuered by knowlege †In the good thinges of the iust the citie shal reioyce and in the destruction of the impious there shal be prayse †With the benediction of the iust the citie shal be exalted and by the mouth of the impious it shal be subuerted †He that despiseth his freind lacketh hart but the wise man wil hold his peace †He that walketh fraudulently reueleth secretes but he that is faithful concealeth the thing comitted of his freind †Where there is no gouernour the people shal fal but there is health where is much counsel †He shal be afflicted with euil that is suretie for a stranger but he that is ware of the snares shal be secure †A gracious woman shal finde glorie and the strong shal haue riches †A merciful man doth good to his kinred also †The impious maketh an vnstable worke but to him that soweth iustice is a faythful reward †Clemencie prepareth life the pursewing of euil thinges death †A peruers hart is abominable to our Lord and his wil is in them that walke simply †Hand in hand the euil man shal not be innocent but the seede of the iust shal be saued †A ring of gold in a swines snoute a fayre woman a foole †The desire of the iust is al good the expectation of the impious furie †Some diuide their owne goodes and are made richer others take violently not their owne and are alwayes in pouertie †The soule which blesseth shal be made fatte and he that inebriateth himself shal also be inebriated †He that hydeth corne shal be cursed among the peoples but blessing vpon the head of them that sel †Wel riseth he early who seeketh good thinges but he that is a searcher after euil thinges shal be oppressed of them †He that trusteth in his riches shal fal but the iust shal spring as a greene leafe †He that trubleth his house shal possesse the windes and he that is a foole shal serue the wise †The fruite of the iust man a tree of life and he that gaineth soules is wise †If the iust man receiue in the earth how much more the impious and sinner CHAP. XII HE that loueth discipline loueth knowlege but he that hateth reprehensions is vnwise †He that is good shal draw grace from our Lord but he that trusteth in his owne cogitation doth impiously †Man shal not be strengthened by impietie and the roote of the iust shal not be moued †A diligent woman is a crowne to her husband and putrefaction in his bones she that doth thinges worthie of confusion †The cogitations of the iust are iudgements the counsels of the impious are fraudulent †The wordes of the impious lie in wayte for bloud the mouth of the iust shal deliuer them †Turne the impious and they shal not be but the house of the iust shal be permanent †A man shal be knowen by his doctrine but he that is vaine and foolish shallye open to contempt †Better is the poore and sufficient to himself then he that is glorious and wanteth bread †The iust knoweth the liues of his beastes but the bowels of the impious are cruel †He that tilleth his land shal be filled with breads but he that purseweth idlenes is a verie foole He that is delighted in much quaffing of wine leaueth contumelie in his munitions †The desire of the impious is the muniment of the most wicked but the roote of the iust shal prosper †For the sinnes of the lippes ruine approcheth to the euil man but the iust escapeth out of distresse †Of the fruite of his owne mouth shal euerie man be replenisded with good thinges and according to the workes of his handes it shal be repayed him †The way of a foole is right in his eies but he that is wise heareth counsels †A foole by by she weth his anger but he that dissembleth iniuries is wise †He that speaketh that which he knoweth is an vâ—rerer of iustice but he that lyeth is a fraudulent witnesse †There is that promiseth and is pricked as it were with the sword of conscience but the tongue of the wise is health †The lippe of truth shal be stable for euer but he that is an hastie witnesse frameth a tongue of lying †Guile is
and from him withdraw not thy hand because he that feareth God neglecteth nothing †Wisdom hath streingthned the wise aboue tenne princes of the citie †For there is no iust man in the earth that doth good and sinneth not †But to al wordes also that are spoken do not applie thy hart lest perhaps thou heare thy seruant cursing thee †For thy conscience knoweth that thou also hast cursed others †I haue proued al thinges in wisdom I haue sayd I wil become wise it departed farder from me †much more then it was and a depe profunditie who shal finde it †I haue vewed al thinges with my minde that I might know and consider and might seke wisdom and reason and that I might know the impietie of the foole and the errour of the imprudent †and I haue found that a woman is more bitter then death who is the snare of hunters and her hart a nette her handes are bandes He that pleaseth God wil auoide her but he that is a sinner wil be caught of her †Loe this haue I found sayd Ecclesiastes one thing and an other that I might finde reason †which yet my soule seketh and I haue not found it A man of a thousand I haue found one a woman of al I haue not found †Only this I haue found that God made man right and he hath intangled himself with infinite questions Who is such a one as the wise and who hath knowne the resolution of the word CHAP. VIII A signe of true wisdom appereth in obseruing Gods commandments 6. in this shorte time of meriting eternal reward 9. Rule of others 11. and want of feare hurt manie 14. Why God suffereth the wicked to prosper and the iust to be afflicted in this life no mortal man can know THE wisdom of a man shineth in his countenance and the most mightie wil change his face †I obserue the mouth of the king and the precepts of the oath of God †Hasten not to depart from his face nor continew thou in an euil worke because al that he pleaseth he wil doe †and his word is ful of powre neither can anie man say to him Why dost thou so †He that kepeth the precept shal finde no euil The hart of a wiseman vnderstandeth time and answer †There is a time for al busines and opportunitie and much affliction of man †because he is ignorant of thinges past and thinges to come he can know by no messenger †It is not in mans powre to prohibite the spirite neither hath he powre in the day of death neither is he suffered to rest when warre is at hand neither shal impietie saue the impious †Al these thinges I haue considered and gaue my hart on al the workes that are done vnder the sunne Sometime man ruleth ouer man to his owne hurt †I saw the impious buried who also when they yet liued were in holie place and were praised in the citie as men of iust workes But this also is vanitie †Because sentence is not speedely pronounced against the euil the children of men committe euils without anie feare †But yet a sinner by this that he doth euil an hundred times by patience is borne withal I know that it shal be good to them that feare God which dread his face †Let there be no good to the impious neither let his dayes be prolonged but as a shadow let them passe that feare not the face of our Lord. †There is also an other vanitie which is done vpon the earth There are iust men to whom euils happen as though they had done the workes of the impious and there are impious men which are so secure as though they had the dedes of the iust But this also I iudge most vaine †I therfore haue praised mirth that there was no good thing for a man vnder the sunne but that he should eate and drinke and be glad and this only he should take away with him of his labour in the dayes of his life which God hath geuen him vnder the sunne †And I haue set my hart to know wisdom and to vnderstand the distraction that is in the earth There is a man that dayes and nightes taketh no slepe with his eyes †And I vnderstood that man can sinde no reason of al those workes of God that are done vnder the sunne and the more he shal labour to seke so much the lesse he can finde yea if the wisman shal say that he knoweth he is not able to finde it CHAP. IX None knoweth certainly and ordinarily whether they be in Gods grace or no. 4. The euil are in worse case dead then aliue 11. neither can we know the euent of temporal thinges nor the terme of our life nor how gratful others wil be towards vs. 16. Sure it is that wisdom is better then streingth AL these thinges haue I discoursed in my hart that I might curiously vnderstand them there are iust men and wise and their workes are in the hand of God and yet man knoweth not whether he be worthie of loue or hatred †but al thinges are reserued vncertaine for the time to come because al thinges do equally chance to the iust and impious to the good and the euil to the cleane and vncleane to him that immoleth victimes and him that contemneth sacrifices As the good so also is the sinner as the periured so he also that sweareth truth †This is a very euil thing among al which are done vnder the sunne that the same thinges chance to al men Wherby also the hartes of the children of men are filled with malice and with contempt in their life and after that they shal be brought downe to hel †There is no man that may liue alwayes and that can haue confidente of this thing better is a dog liuing then a lion dead †For the liuing know that they shal dye but the dead know nothing more neither haue they reward anie more because the memorie of them is forgotten †Loue also and hatred and enuies haue perished together neither haue they part in this world and in the worke that is done vnder the sunne †Goe therfore and eate thy bread in ioy drinke thy wine with gladnes because thy workes please God †At al time let thy garments be white and let not oyle fal from of thy head †Enioy life with thy wife whom thou louest al the dayes of the life of thy instabilitie which are geuen to thee vnder the sunne al the time of thy vanitie for this is the portion in life and in thy labour wherwith thou laborest vnder the sunne †Whatsoeuer thy hand is able to doe worke it instantly for neither worke nor reason nor wisdom nor knowlege shal be in hel whither thou dost hasten †I turned me to an other thing and I saw vnder the sunne
thy God out of the Land of Aegypt I wil yet make thee sitte in tabernacles as in the dayes of festiuitie †And I haue spoken vpon the prophets and I haue multiplied vision and in the hand of the prophets I haue bene resembled †If an idol in Galaad then in vaine were they in Galgal immolating with oxen for their altars also as heapes vpon the furrowes of the filde †Iacob fled into the countrie of Syria and Israel serued for a wife and for a wife he kept her †But by a prophete our Lord brought Israel out of Aegypt and by a prophete he was preserued †Ephraim hath prouoked me to wrath in his bitternes and his bloud shal come vpon him and his reproch his Lord wil restore to him CHAP. XIII For their obstinacie in idolatrie 7. greatest plagues are threatned 10. from which none shal be able to deliuer them 14. But at last Christ coming wil redeme al by his death EPHRAIM speaking horrour inuaded Israel and he sinned in Baal and died †And now they haue added to sinne and they haue made to themselues a molten of their siluer as it were the similitude of idols the whole is the worke of craftesmen the these they say Immolate men adoring calues †Therfore they shal be as a morning cloude and as a morning dew passing away as dust caught with a whirlewind out of the floore and as smoke out of the chimnie †But I the Lord thy God out of the Land of Aegypt and God beside me thou shalt not know and there is no Sauiour beside me †I knew thee in the desert in the land of wildernes †According to their pustures they were filled and were made ful they haue lifted vp their harr and haue forgotten me †And I wil be vnto them as a lionesse as a leopard in the way of the Assyrians †I wil meete them as a beare her yong being violently taken away and I wil breake in sunder the inner partes of their liuer and wil consume them there as a lion the beast of the filde shal teare them †Perdition is thine ô Israel onlie in me thy helpe †Where is thy king Now especially let him saue thee in al thy cities thy iudges of whom thou saydst Geue me kinges and princes †I wil geue thee a king in my furie and wil take him away in mine indignation †The iniquitie of Ephraim is bound together his sinne is hidden †The sorowes of a woman in trauel shal come to him he a sonne not wise for now he shal not stand the confraction of the children †Out of the hand of death I wil deliuer them from death I wil redeme them I wil be thy death ô death thy bitte wil I be ô hel consolation is hidden from mine eyes †Because he shal diuide betwen bretheren our Lord wil bring a burning winde rising from the desert and it shal drie vp his vaines and shal make his fountaine desolate and he shal spoyle the treasure of euerie vessel that is to be desired CHAP. XIIII The prophet forewarning the people of their future afflictions 2. exhorteth them to repentance and confession of their sinnes 5. foreshewing that God wil geue much grace to the penitent 10. Al which mysteries only the godlie wise shal vnderstand LET Samaria perish because she hath stirred vp her God to bitternes let them perish by the sword let their litle ones be dashed and let the wemen with child be cut in sunder †Conuert ô Israel to our Lord thy God because thou art fallen in thine iniquitie †Take wordes with you and conuert to our Lord and say to him Take away al iniquitie and receiue good and we wil render the calues of our lippes †Assur shal not saue vs we wil not mount vpon horse neither wil we say any more Our goddes the worke of our handes because thou wilt haue mercie on that pupil which is in thee †I wil heale their confractions I wil loue them voluntarily because my furie is auerted from them †I wil be as dew Israel shal spring as the lillie and his roote shal breake forth as that of Libanus †His boughes shal goe and his glorie shal be as the oliuetree and his smel as of Libanus †They shal be conuerted that sitte vnder his shadow they shal liue with wheate and they shal spring as a vine his memorial as the wine of Libanus †Ephraim what haue I to doe any more with idols I wil heare and I wil direct him as a verdant firretree out of me thy fruit is found †Who is wise and shal vnderstand these thinges of vnderstanding and shal know these thinges because the wayes of our Lord be right and the iust shal walke in them but preuaricatours shal fal in them THE PROPHECIE OF IOEL IOEL the sonne of Phatuel borne in Bethoron of the tribe of Issachar prophecied the same time or part therof with Osee according to S. Ieromes rule approued by most expositers that when anie of these twelue Prophetes expresseth not what time he writte the same time is vnderstood which the precedent prophet noteth He prophecied to the kingdom of Iuda as appeareth by expresse mention of Sacrifice Priestes house of God Ierusalem and Sion but describeth also the whole land of twelue tribes consumed by the Eruke Locust Bruke and Blast And after the euersion of the former people the coming of the Holie Ghost vpon the seruants of God men and wemen the 120. faithful gathered in the chamber in Sion Finally foreshewing the general Iudgement and future eternal world CHAP. I. The Chaldees shal miserably waste the kingdom of Iuda 9. take away sacrifice by destroying the temple 10. and so make the land barren spiritually and temporally THE word of our Lord that was made to Ioel the sonne of Phatuel †Heare this ye ancients and harken with your eares al ye inhabitants of the land if this hath bene done in your dayes or in the dayes of your fathers †Vpon this tel you to your children and your children to their children and their childred to an other generation †“ The residue of the eruke hath the locust eaten the residue of the locust hath the bruke eaten and the residue of the bruke hath the blast eaten †Awake you that be drunke and weepe and how le al ye that drinke wine in sweetnes because it is perished from your mouth †For a nation is ascended vpon my land strong innumerable his teeth as the teeth of a lion and his checkteeth as of a lions whelpe †He hath layd my vineyard into a desert and hath pilled of the barke of my figtree stripping he hath spoiled it and cast it forth the boughes therof are made white †Mourne as a virgin girded with sackcloth vpon the husband of her
and the citizens flying together to the wal at the last the citie being taken Menelaus fled into the castel †But Iason spared not his citizens in murder nor considered that prosperitie against kinsmen is a verie great euil supposing that he should take the victorious spoiles of the enemies and not of his citizens †And the princedome verily he obteyned not but receiued confusion the end of his treacherie and went againe a fugitiue into the countrie of the Ammanites †At the last to his owne destruction being inclosed of Aretas the tyrant of the Arabians flying from citie to citie odious to al men as an apostata from the lawes and execrable as an enemie of his countrie and citizens he was thrust out into Egypt †and he that had expelled manie out of their countrie perished in a strange place going to the Lacedemonians as being like for kindred sake to haue refuge there †but he that cast away manie vnburyed himself both vnlamented and vnburyed is cast forth neither enioying forrein buryal nor partaker of the sepulcher of his fathers †These thinges therefore being done the king suspected that the Iewes would forsake the societie and for this departing out of Aegypt with a furious mind he tooke the citie by armes †And he bad the souldiars kil and not spare them that came in their way to murder them that went vp into the houses †Slaughters therfore were made of youngmen old and destructions of wemen and children and murders of virgins and litle ones †And there were in the whole three dayes foure score thousand slaine fourtie thousand prisoners and no lesse sold †But neither do these thinges suffice he presumed also to enter into the temple in al the earth the most holie Menelaus being his leader who was betrayer of the lawes and his countrie †And with wicked handes taking the holie vessels which by other kinges and cities were set for the ornament and the glorie of the place he vnworthily handled and contaminated them †So Antiochus being alienated in minde considered not that for the sinnes of them that inhabit the citie God had bene angrie a litle for the which also hapned the contempte about the place †otherwise vnles it had chanced them to haue bene wrapped in manie sinnes as Heliodorus who was sent of Seleucus the king to spoile the treasurie this man also immediately as he came had bene scourged and repelled verily from his boldnes †But not the nation for the place but the place for the nation hath God chosen †And therefore the place also it self is made partaker of the peoples euils but afterward it shal be partaker of the good thinges and it that was forsaken in the wrath of almightie God shal be exalted againe with great glorie in the reconciliation of the great Lord. †Therefore Antiochus hauing taken away out of the temple a thousand and eight hundred talents spedily went backe to Antioch thinking through pride that he might bring the land to sayle vpon the sea to goe vpon through haughtines of minde †And he left also rulers to afflict the nation at Ierusalem Philip a Phrygian borne more cruel of maners then he himself by whom he was appointed †and in Garizim Andronicus and Menelaus who lay more greiuously vpon the citizens then the rest †And wheras he was set against the Iewes he sent the odious prince Apollonius with an armie of two twentie thousand commanding him to kil al of perfect age to sel the wemen and the young ones †Who when he was come to Ierusalem feyning peace rested vntil the holie day of the Sabbath and then the Iewes keping holie day he commanded his men to take weapons †And he murdered al that were gone forth to behold the gammes running through the citie with armed men he slew a very greate multitude †But Iudas Machabeus who was the tenth was retyred into a desert place and there amongst wilde beastes he led his life in the mountaines with his companie and they abode eating meate of grasse that they might not be partakers of the contamination CHAP. VI. The law of God is abolished the temple prophaned and named of Iupiter Olympius 7. The feast of Bacchus is kept 10. wemen with their circumcised children are slaine 11. others for celebrating the sabbath 12. an admonition to the reader 18. old Eleazarus constantly obseruing the law suffereth glorious death BVT not long after the king sent a certaine ancient man of Antioch that should compel the Iewes to remoue them selues from the lawes of their fathers and of God †to contaminate also the temple that was in Ierusalem and to cal it by the name of Iupiter Olympius and in Garizim according as they were that inhabited the place of Iupiter Hospitalis †And the inuasion of the euiles was sore and grieucus to al †for the temple was ful of the lecherie and glottonie of the Gentiles of them that played the harlots with whoores And wemen thrusting themselues of their owne accord into the sacred houses bringing in thouse thinges which were not lawful †The altar also was ful of vnlawful thinges which were forbidden by the lawes †And neither were the Sabbaths kept not the soleme dayes of the fathers obserued neither plainely did anie man confesse him selfe to be a Iewe. †But they were led with bitter necessitie in the kings birth day to sacrifices and when the feast of Bacchus was kept they were compelled to goe about crowned with Iuie vnto Bacchus †And there went forth a decree into the next cities of the Gentiles the Ptolomeans geuing the aduise that they also in like manner should doe against the Iewes that they sacrifice †and them that would not paste to the ordinances of the heathen they should kil A man then might see the miserie †For two wemen were accused to haue circuncided their children whom the infantes hanging at their breasts when they had openly led them about through the citie they threwe downe headlong by the walles †And others coming together to the next caues secretely 2. keping the day of the Sabbath when they were discouered to Philip were burnt with fyre because they feared for religion and obseruance to helpe themselues with their hand †But I beseech them that shal read this booke that they abhorre not for the aduersities but that they account those thinges which haue happened not to be for the destruction but for the chastening of our stocke †For not to suffer sinners a long time to doe as they wil but forthwith to punish is a token of a great benefite †For not as in other nations our Lord patiently expecteth that when the day of iudgement shal come he may punish them in the fulnes of sinnes †so also doth he determine in vs that our sinnes being come to the end so at
†My righthand shal not spare sinners neither shal the sword cease vpon them that shede innocent bloud vpon the earth †Fire came forth from his wrath and hath deuoured the fundations of the earth and sinners as it were straw set on fire †Woe to them that sinne and obserue not my comandmentes sayth our Lord. †I wil not spare them depart ô children from the powre Defile not my sanctification †because the Lord knoweth al that sinne against him therefore hath he deliuered them into death and into slaughter †For now are euils come vpon the world and you shal tarrie in them For God wil not deliuer you because you haue sinned against him †Behold an horrible vision and the face of it from the east †And the nations of dragons of Arabians shal come forth in manie chariots as a winde the number of them is caried vpon the earth so that now al doe feare and tremble that shal heare them †the Carmonians madde for anger and they shal goe forth as wild boares out of the wood they shal come with great power and shal stand in fight with them they shal waste the portion of the land of the Assirians †And after these thinges the dragons shal preuaile mindful of their natiuitie and conspiring shal turne themselues in great force to pursue them †These shal be trubled and hold their peace at their force and shal turne their fete into flight †And from the territorie of the Assirians the besiegers shal beseige them and shal consume one of them and there shal be feare and trembling in their armie and contention against their kinges †Behold cloudes from the east and from the north vnto the south and their face very horrible ful of wrath and storme †And they shal beate one against an other and they shal beate downe manie starres and their starre vpon the earth and bloud shal be from the sword vnto the bellie †And mans dung vnto the camels litter and there shal be much feare and trembling vpon the earth †And they shal shake that shal see that wrath and tremble shal take them and after these thinges there shal manie showers be moued †from the south and the north and an other portion from the weast †And the windes from the east shal preuaile vpon it and shal shut it vp and the cloudes which he raised in wrath and the starre to make terrour to the east winde and the west shal be destroyed †And there shal be exalted great and mightie cloudes ful of wrath and a starre to terrifie al the earth and the inhabitantes therof and they shal powre in vpon euerie high and eminent place a terrible starre †fire and haile and flying swordes and manie waters so that al fildes also shal be filled and al riuers with the fulnes of manie waters †And they shal throw downe cities and walles and mountaines and hilles and the trees of the woodes and the grasse of the medowes and their corne †And they shal passe constant vnto Babylon and shal raise her †They shal come together against her and shal compasse her and shal power out the starre and al wrath vpon her and the dust and smoke shal goe vp euen into heauen and round about shal lament her †And they that shal remaine vnder her shal serue them that terified her †And thou Asia agreeing into the hope of Babylon and the glorie of her person †woe be to thee thou wretch because thou art like to her and hast adorned thy daughters in fornication to please glorie in thy louers which haue desired alwayes to fornicate with thee †Thou hast imitated the odious in al her workes and in her inuentions therefore sayth God †I wil send in euils vpon thee widow hood pouertie and famine and sword and pestilence to destroy thy houses by violation and death and glorie of thy vertue †As a flower shal be withered when the heate shal rise that is sent forth vpon thee †thou shalt be weakned as a litle poore soule plaged and chastised of wemen that the mightie and the louers may not receiue thee †Wil I be zealous against thee sayth our Lord †vnles thou hadst slayne myne elect at al times exalting the slaughter of the handes and saying vpon their death when thou wast drunken †Adorne the beautie of thy countenance †The reward of thy fornication is in thy bosome therefore thou shalt receiue recompence †As thou shalt doe to my elect sayth our Lord so shal God do to thee and shal deliuer thee vnto euil †And thy children shal dye for famine and thou shalt fal by the sword and thy cities shal be destroyed al thyne shal fal in the filde by the sword †And they that are in the mountaines shal perish with famine and shal eate their owne flesh drinke kloud for the famine of bread and thirst of waters †Vnhappie by the seas shalt thou come and againe thou shalt receuie euils †And in the passage they shal beate against the idle citie and shal destroy some portion of thy land and shal deface part of thy glorie againe returning to Babylon ouerthrowen †And being throwen downe thou shalt be to them for stubble and they shal be to thee fire †and deuoure thee and thy cities thy land and thy mountaynes al thy woodes and fruitful trees they wil burne with fire †Thy children they shal lead captiue shal haue thy goodes for a praye and the glorie of thy face they shal destroy CHAP. XVI Al are admonished that extreme calamities shal fal vpon this world 36. the penitent returning to iustice shal escape 55. as al thinges were made by Gods omnipotent powre at his wil so al thinges shal serue to the reward of the blessed and punishment of the wicked VVOE to thee Babylon Asia woe to thee Aegypt and Syria †Gird yourselues with sackclothes and shirtes of heare mourne for your children be sorie because your destruction is at hand †The sword is sent in vpon you and who is he that can turne it away †Fire is sent in vpon you and who is he that can quench it †Euiles are sent in vpon you and who is he that can repel them †Shal anie man repel the lion being hungrie in the woode or quench the fire in stubble forthwith when it beginneth to burne †Shal anie man repel the arrow shot of a strong archer †Our strong Lord sendeth in euiles and who is he that can repel them †Fire came forth from his wrath and who is he that can quench it †He wil lighten who shal not feare he wil thunder and who shal not be afrayde †Our Lord wil threaten and who shal not vtterly be destroyed before his face †The earth hath trembled and the fundations thereof the sea tosseth vp waues from the
powre amongst the dead h Myn enimies haue endeuored not only to beleue me of temporal life wherby I should goe into limbus but also to kil my soule spiritually wherby I should descend into the lower hel of the damned i Thy iust wrath also ô God hath excedingly afflicted me k O God deliuer me whiles I am yet liuing for I may not looke for extraordinarie and miraculous helpe as to be raised againe after death l When I shal be dead buried I can not denounce thy praises as now I can to mortal men m Much lesse shal the damned praise thee in eternal perdition n As wel young o as waxing elder I haue bene stil afflicted p My miserable estate hath alienated al freindes neighboures acquantances from me The Church of Christ neuer faileth the 6. key a Otherwise called Idithun 1. Paral. 25. or rather Ethan who was very wise mentioned with others to whom Salomon is preferred for wisdom 3. Reg. 4. v. 31 and signifieth strong applied here to those that are strong in assured hope of Christs promises notwithstanding it semeth sometimes to the weake that his promises are not performed b In al generations c The heauens shal rather fal then Gods truth faâ—le Mystically in the Apostles and by their preaching the Church of Christ is built for euer d Dauids seede conserued til Christ was borne of his virgin mother and in his spiritual seede his kingdom the Church is for euer conserued Otherwise not verified of Dauids temporal kingdom which decayed in the captiuitie of Babylon and is now wholly destroyed e The Angels f The prophet aludeth to the plagues and miracles in Aegypt and in other enimies g Conuersion of Gentiles h VVhether God punish as with the left hand i or bestow benefites as with the right hand al is to his glorie and according to mercie and truth k They are spiritually happie that do thus consider of Gods meruelous procedings praise the same and reioyce therin l powre and kingdom :: Thus God promised to establish the kingdom of the Iewes in Dauid and his familie 1 Reg. 16. 2. Reg. 5. and other places which was performed aâ— in a figure but more fully in Christ Act. 13. v. 22. * I vvil not lie m Christian iust soules as the sunne n and as the perfect or full moone See the first Tome page 716. S. Augustin also expoundeth this verse in the Anagogical sense of the iust after the Resurrection in glorie where the soule shal be like the sunne and the bodie which now is mutable shal be like the moone not as now alwayes changing but as the ful moone alwayes perfect :: God hauing promised al the aforsaide the prophet in the person of the weake lamenteth that the contrarie shal happen as wel in the temporal kingdom oppressed by the Assirians Babylonians Persians Grecians and Romanes as in the Church impugned by innumerable sortes of Heretikes and other Infidels o Amongst manie pensiue thinges this one word doth comforte vs thy promise remaineth thou hast not denied to send Christ but differred him p From the use of Sacrifice and Sacraments wherby sinners were wount to be cleansed :: The Psalmist prayeth and prophecieth that God wil respect the weaknes of man maintaine his Church in mante natioÌ„s saue manie soules q As though Christivere changed and turned from vs. r So we wish and pray that al may blesse and praise thee Amen Though Christians do sinne yet Christ loseth not his Church Hard places explicated by the cleare Gods Promises to Dauid were not fulfilled in Salomon but in Christ Defectes in the lewes supplied in the Gentiles Man rightly created fel by sinne into miseries the 2. key a Some Expositors thincke Moyses was the author of this Psalme and of the tenne next folowing But others hold that Dauid vvas author of al and that Moyses his name is here put in the title by Esdras because this Psalme is like to the prayer of Moyses vvhen the people prouoked Gods vvrath by their sinnes in the desert And because mans creation fal punishmeÌ„t and Gods mercie to vvards him are here described which Moyles first vvritte as going before the vvritten lavv And that Moyses made not this Pialme is probably gethered by the 10. verse where the ordinarie age of men is described to be in streingth and vigore senentie yeares or of some fourscore and the greater part of the one or the other is in labour and sorovv And it is euident Deut. 34. that Moyses liued in al an hundred and tvventie yeares and his eye was not dimme neither vvere his reeth moued So Aaron Iosue and others commonly liued longer then is here mentioned But Dauid vvas old and impotent at seuentie yeares 3. Reg. 1. S. Hâ—larion liuing neere seuentie yeares in his heremitage S Remigius gouerning the Church of Rhemes seuentie yeares and the like are accounted to haue bene ful of dayes and such as liued longer are reputed extraord narie Agane it is more euidenly proued that Moyses vvas not author of the 94. and 95. Psalmes b Alwayes from the beginning of the world to the end c The Prophet sheweth that the world was created in and with time not eternal d And that only God is eternal e God hath often saide that he vvould not the death of sinners but rather that they be connerted and liue for euer f Though some liued long none for al that did reach to a thousand yeares yet it is nothing before God and in respect of eternitie g The youth of man quickly passeth h old age can not last long vvherof cometh our English prouerb A young man may dye sovvne an old man can not liue long i Sinne the cause of shortnes of mans life * Seculum k Mans life as brickle as a spiders vveb or mans life vvasteth continually as a spider vvasteth her self by spinning and consuming her ovvne substance l These numbers literarly shew the shortnes of the longer sorte of mens liues Mystically seuen signifie the rest after laboures of this vvorld and perteyn to the old testament eight signifie the revvard in the resurrection perteyning to the nevv testament VVhich multiplied by tenne a perfect number make seuentie and eightie VVhich ioyned together make an hundred and fiftie The number of al these Psalmes m These numbers literarly shew the shortnes of the longer sorte of mens liues Mystically seuen signifie the rest after laboures of this vvorld and perteyn to the old testament eight signifie the revvard in the resurrection perteyning to the nevv testament VVhich multiplied by tenne a perfect number make seuentie and eightie VVhich ioyned together make an hundred and fiftie The number of al these Psalmes n It is of Gods milde prouidence that mans life is short for that manie if they vvere sure or had probabilitie to liue long vvould presume to sinne more o Seing God of his iustice punished al mankind for one sinne of our first
king Dauid sent to Sadoc and Abiathar the priestes saying Speake to the Ancientes of Iuda saying Why come you last to bring backe the king into his house And the saying of al Israel was come to the king in his house †You are my brethren you my bone and my flesh why do you last bring backe the king †And say ye to Amasa Art not thou my bone and my flesh These thinges do God to me and these adde he if thou be not the chiefe captayne of warfare before me alwayes for Ioab †And he inclined the hart of al the men of Iuda as it were of one man and they sent to the king saying Returne thou and al thy seruantes †And the king returned and came as far as Iordan and al Iuda came as far as Galgal to meete the king and to bring him ouer Iordan †And Semei the sonne of Gera the sonne of Iemini of Bahurim made hast and went downe with the men of Iuda to meete king Dauid †with a thousand men of Benjamin and Siba the seruant of the house of Saul and his fiftene sonnes and twentie seruantes were with him and rushing into Iordan †passed the fordes before the king that they might helpe ouer the kinges houshould and doe according to his commandement And Semei the sonne of Gera prostrate before the king when he had now passed Iordan †sayd to him Impute not to me my lord the iniquirie nor remember the iniuries of thy seruant in the day that thou my lord king wentest out of Ierusalem nor put it in thy hart o king †For I thy seruant acknowledge my sinne and therefore this day I am first come of al the house of Ioseph and am descended to meete my lord the king †But Abâ—â—aâ— the sonne of Saruia answering sayd What shal Semei for these wordes not be slayne because he reuiled the annoynted of our Lord †And Dauid sayd What is to me and you ye sonnes of Saruia Why are you made this day as satan to me Shal there a man be killed in Israel to day Doe I not know that this day I am made king ouer Israel †And the king sayd to Semei Thou shalr not die And he sware to him †Miphiboseth also the sonne of Saul came downe to meete the king his feete vnwashed and his beard not pouled and he had not washed his garmentes from the day that the king went forth vntil the day of his returne in peace †And when he had mette the king at Ierusalem the king sayd to him Why camest thou not with me Miphiboseth †And he answering sayd My lord king my seruant contemned me and I thy seruant spake to him that he should fadle me an asse that getting on I might goe with the king for I thy seruant am lame †Moreouer he hath also accused me thy seruant to thee my lord king but thou my lord king art as an Angel of God doe what pleaseth thee †For neither was my fathers house ought els but guiltie of death to my lord king and thou hast put me thy seruant among the guestes of thy table What iust complaynt therfore haue I or what can I further crie out to the king †The king therfore sayd to him What speakest thou any more That is determined which I haue spoken Thou and Siba diuide the possessions †And Miphiboseth answered the the king Yea let him take al for so much as my lord king is returned peaceably into his house †Berzellai also the Galaadite coming downe from Rogelim brought the king ouer Iordan being readie also to attend on him beyond the riuer †And Berzellai the Galaadite was verie old that is to say of foure score yeares and he gaue the king victuals when he abode in the Fild for he was an exceding rich man †The king therfore sayd to Berzellai Come with me that thou mayst rest secure with me in Ierusalem †And Berzellai sayd to the king How manie are the daies of the yeares of my life that I should goe vp with the king into Ierusalem †I am this day foure score yeares old are my senses quicke to discerne sweete or sowre or can meate or drinke delight thy seruant or can I heare more the voyce of singing men and singing wemen Why should thy seruant be a burden to my lord the king †I thy seruant wil goe forward a litle from Iordan with thee I neede not this recompense †but I besech thee that I thy seruant may returne and die in my citie and be buried by the sepulchre of my father and my mother But there is thy seruant Chamaam let him goe with thee my lord king and doe to him whatsoeuer semeth good to thee †The king therfore sayd to him Let Chamaam passe on with me and I wil doe for him whatsoeuer shal please thee and al that thou shalt aske of me thou shalt obtayne †And when al the people and the king had passed Iordan the king kissed Berzellai and blessed him and he returned into his place †The king therfore passed into Galgal and Chamaam with him and al the people of Iuda had brought ouer the king and the halfe part onlie of the people of Israel were present †Therfore al the men of Israel concurring to the king sayd to him Why haue our brethren the men of Iuda stolen thee and brought the king and his houshould ouer Iordan and al the men of Dauid with him †And euerie man of Iuda answered the men of Israel Because the king is neerer to me why art thou angrie for this matter haue we eaten any thing of the kinges or were there giftes geuen vs †And a certayne man of Israel answered the men of Iuda and sayd I am greater by ten partes with the king to me pertayneth Dauid more then to thee Why hast thou done me wrong and it was not told me first that I might bring backe my king And the men of Iuda answered more sharply then the men of Israel CHAP. XX. Seba raiseth rebellion is pursued by Ioab 10. VVho in the way trecherously killeth Amasa 13. Abela is besieged because Seba saueth him self there 20. but his head being cut of and cast ouer the wal to Ioab the armie departeth 23. Chief men in office are mentioned IT chanced also that there was there a man of Belial named Seba the sonne of Bochri a man of Iemini and he sounded the trumpet and sayd We haue no part in Dauid nor inheritance in the sonne of Isai Returne into thy tabernacles Israel †And al Israel was separated from Dauid and folowed Seba the sonne of Bochri but the men of Iuda stucke to their king from Iordan vnto Ierusalem †And when the king was come into his house to Ierusalem he tooke the ten wemen his concubines which he had leift to keepe the house and he deliuered them into custodie allowing them victuals and he went
not in vnto them but they were shut vp vntil the day of their death liuing in widowhood †And the king sayd to Amasa Cal me together al the men of Iuda agaynst the third day and be thou present †Amasa therfore went to cal together Iuda and taryed beyond the time appoynted which the king had assigned him †And Dauid sayd to Abisai Now wil Seba the sonne of Bochri more astlict vs then Absalom take therefore the seruantes of thy Lord and pursew him lest perhaps he finde fensed cities escape vs. †There went forth therfore with him Ioabs men Cerethi also and Phelethi and al the strong men yssued forth of Ierusalem to pursew Seba the sonne of Bochri †And when they were beside the great stone which is in Gabaon Amasa coming mette them Moreouer Ioab was clothed with a strayte cote according to the measure of his stature and vpon it girded with a sword hanging downe to the flanke in a scabbarde which being made for the purpose could with light mouing come sorth and strike †Ioab therfore sayd to Amasa God saue thee my brother And he held with his right hand the chinne of Amasa as it were kissing him †But Amasa marked not the sword which Ioab had who strick him in the side and powred out his bowels on the ground neither added he the second wound and he dyed And Ioab and Abisai his brother pursewed Seba the sonne of Bochri †In the meane time certayne men when they stoode by the carcasse of Amasa Ioabs company sayd Loe he that would haue beene for Ioab the companion of Dauid †And Amasa embrewed with bloud lay in the middes of the way A certayne man saw this that al the people stayed to see him and he remoued Amasa out of the way into the filde and couered him with a garment that they which passed might not stay because of him †He therefore being remoued out of the way euery man passed folowing Ioab to pursew Seba the sonne of Bochri †Moreouer he had passed through al the tribes of Israel vnto Abela and Bethmaaca and al the chosen men were gathered together vnto him †They therfore came and assaulted him in Abela and in Bethmaaca and they compassed the citie with munitions and the citie was besieged and al the multitude that was with Ioab laboured to destroy the walles †And a wise woman cryed out from the citie Heare ye heareye tel Ioab Approche hither and I wil speake with thee †Who when he was come to her she sayd to him Art thou Ioab And he answered I am To whom she spake thus Heare the wordes of thy handmayd Who answered I doe heare †And she agayne sayd A saying was vsed in the old prouerbe They that aske let them aske in Abela and so they prospered †Am not I she that answer truth in Israel and thou seekest to subuert the citie to ouerthrowe a mother citie in Israel Why throwest thou downe hedlong the inheritance of our Lord †And Ioab answering sayd God sorbid God sorbid that I should I do not throw downe nor destroy †The matter is not so but a man of mount Ephraim Seba the sonne of Bochri by name hath lifted vp his hand agaynst king Dauid Deliuer him onlie and we wil depart from the citie And the woman sayd to Ioab Behold his head shal be throwen to thee of the wal †She therfore went to al the people and spake to them wisely who threw the head of Seba the sonne of Bochri being cut of to Ioab And he sounded the trumpet and they departed from the citie euery one into their tabernacles and Ioab returned to Ierusalem vnto the king †Ioab therfore was ouer al the armie of Israel and Banaias the sonne of Ioiada ouer the Cheretheites and Pheletheites †But Aduram ouer the tributes moreouer Iosaphat the sonne of Ahilud was register †And Siua a scribe and Sadoc and Abiathar priestes †And Ira the â—aiâ—ite was the priest of Dauid CHAP. XXI Eâ—mine oppressing Isiael three yeares for the sinne of Saul agaynst the Gabaonites 6. seuen of Saulsrace 7. Miphiboseth saned are crucisied 12. Their bones with Sauls and Ionathas are buried in the Land of Beniamin 15. Dauid hath foure great battels and victories against the Philistians AND there came a famine in the daies of Dauid three yeares continually and Dauid consulted the oracle of our Lord. And our Lord sayd For Saul and his bloudy house because he slewe the Gabaonites †The king therfore calling the Gabaonites sayd to them Moreouer the Gabaonites were not of the children of Israel but the reliques of the Amorrheites For the children of Israel had sworne to them and Saul would strike them of zeale as it were for the children of Israel and Iuda †Dauid therfore sayd to the Gabaonites What shal I do for you And what shal be the expiation for you that you may blesse the inheritance of our Lord †And the Gabaonites sayd to him We haue no question vpon siluer and gold but agaynst Saul and agaynst his house neither wil we that a man be slayne of Israel To whom the king sayd What wil you then that I do for you †Who sayd to the king The man that hath wasted vs and oppressed vs vniustly we must so destroy that there be not so much as one leift of his stocke in al the coastes of Israel †Let there be geuen vs seuen men of his children that we may crucifie them to our Lord in Gabaa of Saul once the chosen of our Lord. And the king sayd I wil geue them †And the king spared Miphiboseth the sonne of Ionathas the sonne of Saul for the oth of our Lord that had beene betwen Dauid and betwen Ionathas the sonne of Saul †The king therfore tooke the two sonnes of Respha the daughter of Aia whom she bare to Saul Armoni and Miphiboseth and the fiue sonnes of Michol the daughter of Saul which she bare to Hadriel the sonne of Berzellai that was of Molathi †and gaue them into the handes of the Gabaonites who crucified them on a hil before our Lord and these seuen dyed together in the first dayes of haruest when the reaping of barley began †And Respha the daughter of Aia taking a heare cloth spred it vnder her vpon the rocke from the beginning of haruest til water dropped vpon them from heauen and she suffered not the birdes to teare them by day nor the beastes by night †And the thinges were told Dauid which Respha had done the daughter of Aia the concubine of Saul †And Dauid went and tooke the bones of Saul and the bones of Ionathas his sonne from the men of Iabes Galaad who had stolen them out of the streate of Bethsan in the which the Philistijms hanged them when they had killed Saul in Gelboe †And he caried thence the bones of Saul and the bones