shortly after the king sent new letters for the Iewes saftie geuing them leaue to kil whom soeuer they would of their enemies ch 8. v. â— 11 Eightly the same day which was designed for destruction was made the day of ioy and exultation to the children of God ch 9. v. 1. 17 ch 16. v. 21. c. By which literal sense Gods meruelous prouidence is manifestly shewed neuer suffering his church to perish It hath moreouer two special mystical senses First as saftie of temporal life was procured to one nation by Esthers intercession to king Assuerus so general saluation is procured to al mankind by mediation of the blessed virgin Marie crushing the serpents head and the sentence of death is changed by new letters granting euerlasting life and glorie to al Gods true seruantes Esther also as likewise Iudith in figure of the Church saith S. Ierom Prologo in Sophon killed the aduersaries and deliuered Israel from danger of perishing CHAP. X. Assuerus subdueth manie countries 4. Mardocheus vnderstandeth and declareth his dreame 9. God separateth his people from other nations by a better lotte BVT king Assuerus made al the earth and al the ilandes of the sea tributaries †Whose strength and empire and the dignitie and highnesse wherewith he exalted Mardocheus are written in the bookes of the Medes and of the Persians †and how Mardocheus of the Iewes kinred was second after king Assuerus and great with the Iewes and acceptable to the people of his bretheren seking good to his people and speaking those things which pertayned to the good of his seede That which is in the Hebrew I haue expressed most faithfully And these things that folow I found written in the common edition which are conteyned in the greeke tongue and leetters and in the meane time this chapter was extant after the end of the booke which according to our custome we haue marked with an Obelus before it that is to say a broch †And Mardocheus said These things are done of God †I remember the dreame that I saw signifying these verie things neither was any of them frustrate †The litle fountayne which grew into a riuer and was turned into light and into the sunne and abounded into manie waters is Esther whom the king tooke to wife and made her to be queene †But the two dragons I am and Aman. †The nations that were assembled are they that endeuoured to destroy the name of the Iewes †And my nation is Israel which cried to our Lord and our Lord hath saued his people and he hath deliuered vs from al euils and hath done great signes and wonders among the nations †and he commanded that there should be two lottes one of the people of God and the other of al Nations †And both lottes are come to the day appointed euen now from that time before God to al nations †and our Lord hath remembred his people and hath had mercie on his inheritance †And these daies shal be obserued in the moneth of Adar the fourtenth and fistenth day of the same moneth with al diligence and ioy of the people gathered into one assemblie through out al the generations hereafter of the people of Israel CHAP. XI An Appendix and conclusion of this historie 2. The dreame of Mardocheus IN the fourth yeare when Ptolomee and Cleopatra reigned Dositheus which named himself a Priest and of the Leuitical kinred and Ptolomee his sonne brought this epistle of Phurim which they sayd Lysimachus the sonne of Ptolomee did interprete in Ierusalem This beginning was in the common edition which is neither extant in Hebrew nor with any of the interpreters †In the second yeare when Artaxerxes the greatest reigned in the first day of the moneth Nisan Mardocheus the sonne of Iairi the sonne of Semei the sonne of Cis of the tribe of Beniamin †A Iew which dwelt in the citie of Susan a great man and among the first of the kings court saw a dreame †And he was of that number of captiues whom Nabuchodonosor the king of Babylon had transported from Ierusalem with Ieconias the king of Iuda †and this was his dreame Theâ—e appeared voices and tumultes and thunders and earth quakes and pertuibation vpon the earth †and behold two great dragons prepared one against an other into battel †At whose crie al nations were raysed vppe to fight against the nation of the iust †And that was a day of darkenesse and danger of tribulation and distresse and great feare vpon the earth †And the nation of the iust fearing their euils was trubled and prepared to death †And they cried to God and they crying a litle fountayne grew into a verie great riuer and abounded into verie manie waters †Light and sunne arose and the humble were exalted and they deuoured the glorious †Which when Mardocheus had seene and risen out of his bed he mused what God would doe and he had it fixed in his mind desirous to know what the dreame should signifie CHAP. XII The conspiracie of two eunuches detected by Mardocheus is repeted 6. and Amans malice against him for the same AND he abode that time in the kings court with Bagatha and Thara the kings eunuches which were porters of the palace †And when he vnderstood their cogitations and had throughly seene their cares he learned that they went about to lay hands on king Artaxerxes and he told the king therof †Who hauing them both in examination when they had confesssd he commanded them to be led to death †But the king wrote that which was done in the comentaries and Mardocheus also committed the memorie of the thing to wriring †And the king commanded him that he should abide in the court of the palace geuing him giftes for the delation †But Aman the sonne of Amadathi the Bugeite was most glorious before the king and would hurt Mardocheus and his people for the two eunuches of the king which were put to death Hitherto the proeme That which foloweth was set in that place where it is written in the volum And should spoyle their goodes VVhich we found in the common edition only CHAP. XIII Acopie of the epistle which Aman sent to al prouinces to destroy the Iewâ—â— 8. And Mardocheus his prayer for the people AND this was the copie of the letter The most great king Artaxerxes from India vnto Aethiopia to the princes of an hundred and seuen and twentie prouinces and to the captaynes that are subiect to his empire greeting †Wheras I reigned ouer manie nations and had subdewed al the world to my dominion I would noâ— abuse the greatnes of my might but with clemencie and lenitie gouerne my subiectes that passing their life quietly without any terrour they might enioy peace wished of al men †But when I demanded of my counselers how this might
art with me Thy rod and thy staffe they haue comforted me †Thou hast prepared in my sight a table against them that truble me Thou hast fatted my head with oyle and my chalice inebriating how goodlie is it †And thy mercie shal folow me al the dayes of my life And that I may dwel in the house of our Lord in longitude of dayes PSALME XXIII Christ is Lord of the whole earth being Creatour and Redemer of man 3. Good life with faith in him is the way to heauen 7. whither Christ ascending with triumph Angels admire him †The first of the Sabbath the Psalme of Dauid THE earth is our Lordes and the fulnesse therof the round world and al that dwel therein Because he hath founded it vpon the seas and vpon the riuers hath prepared it †Who shal ascend into the mount of our Lord or who shal stand in his holie place †The innocent of handes and of cleane hart that hath not taken his soule in vayne nor sworne to his neighbour in guile †He shal receiue blessing of our Lord and mercie of God his Sauiour †This is the generation of them that seeke him of them that seeke the face of the God of Iacob †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in †Who is this king of glorie Our Lord strong mightie our Lord mightie in battel †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in Who is this king of glorie The Lord of powers he is the king of glorie PSALME XXIIII A general prayer of the faithful against al enemies 4. with desire to be directed in the way of godlines 7. and to be pardoned for sinnes past 9. acknowledging Gods meeknes 17. our weaknes necessitie of helpe and hope in God 22. concludeth with prayer for the whole Church †Vnto the end the Psalme of Dauid TO THEE ô Lord I haue lifted vp my soule †my God in thee is my confidence let me not be ashamed †Neither let mine enemies scorne me for al that expect thee shal not be confounded †Let al be confounded that do vniust thinges in vayne Lord shew me thy wayes and teach me thy pathes †Direct me in thy truth and teach me because thou art God my Sauiour and thee haue I expected al the day †Remember ô Lord thy commiserations and thy mercies that are from the beginning of the world †The sinnes of my youth and my ignorances doe not remember According to thy mercie remember thou me for thy goodnesse ô Lord. †Our Lord is sweete and righteous for this cause he wil geue a law to them that sinne in the way †He wil direct the milde in iudgement he wil teach the meeke his wayes †Al the wayes of our Lord be mercie and truth to them that seeke after his testament and his testimonies †For thy name ô Lord thou wilt be propitious to my sinne for it is much †Who is the man that feareth our Lord he appoynteth him a law in the way that he hath chosen †His soule shal abide in good things and his seede shal inherite the land †Our Lord is a firmament to them that feare him c. his testament that it may be made manifest to them †Myne eies are alwayes to our Lord because he wil plucke my fecte out of the snare †Haue respect to me and haue mercie on me because I am alone and poore †The tribulations of my hart are multiplied deliuer me from my necessities †See my humiliation and my labour and forgeue al my sinnes †Behold mine enemies because they are multiplied and with vniust hatred hated me †Keepe my soule and deliuer me I shal not be ashamed because I hoped in thee †The innocent and righteous haue cleaued to me because I expected thee †Deliuer Israel ô God out of al his tribulations PSALME XXV Dauid in banishment among the Philistimes trusteth in the iustice of his cause 9. and prayeth God earnestly to deliuer him that he may with more freedom and commodity serue him as he desireth †Vnto the end the Psalme of Dauid IVDGE me ô Lord because I haue walked in my innocencie and hoping in our Lord I shal not be weakened †Proue me Lord and tempt me burne my reynes and my hart †Because thy mercie is before mine eies and I am wel pleased in thy truth †I haue not sitten with the councel of vanitie and with them that doe vniust thinges I wil not enter in †I “ haue hated the Church of the malignant and with the impious I wil not sitte †I wil wash my handes among innocentes and wil compasse thy altar ô Lord †That I may heare the voice of praise and shew forth al thy meruelous workes †Lord I haue loued the beautie of thy house and the place of the habitation of thy glorie †Destroy not ô God my soule with the impious and my life with bloudie men †In whose handes are iniquities their righthand is replenished with giftes †But I haue walked in mine innocencie redeme me and haue mercie on me †My foote hath stood in the direct way in the Churches I wil blesse thee ô Lord. ANNOTATIONS PSALME XXV 5. I haue hated the Church of the malignant Holie Dauid forced by reason of persecution to dwel amongst Infidels the Philistians after he had twise spared king Saules life 1 Reg 24. v. 5. et c. 26. v. 9. lamented v. 19. how great affliction it was to him to be cast out that he could not a vvel in the inheritance of our Lord where God was rightly serued and that his enemies had done so much as in them lay to make him fal into idolatrie by their fact as it were saying â—oâ— serue strange goddes Neuertheles his zele was such that as he here professeth he hated the Church of the malignant that is the congregations of al miscreants his immaculate religious puritie was so perfect that he would not so much as in exâ—eâ—â—â—l shew conforme his actions to theirs in matters of religion nor yeld his 〈◊〉 presence in their conuenticles but said VVith the impious I vvil not siâ—â—â— instructing vs Christians for the word to the end in the title sheweth that this 〈◊〉 perteyneth also to vs that we must both hate the Church or con-â—â—â—◠〈◊〉 of the malignant to witte of Painims Iewes Turkes and Hererikes and â—â—t â—i tâ—
are saide of thee ô cittie of God †I wil be mindeful of Raab and Babylon knowing me Behold the foreners and Tyre the people of the Aethiopians these were there †Shal it not be said of Sion Man and man is borne in her and the Highest himselfe founded her †Our Lord wil declare in scriptures of peoples and of princes of those that haue bene in her †The habitation in thee is as it were of al reioycing PSALME LXXXVII A faithful person sore and long afflicted lamentably complaineth praying God 15. not stil to repel him being leift desolate 19. without al consolation of freindes A Canticle of a Psalme to the children of Core vnto the end for Maheleth to answer of vnderstanding to Eman the Ezrahite O †Lord the God of my saluation in the day haue I cried and in the night before thee †Let my prayer enter in thy sight incline thine eare to my petition †Because my soule is replenished with euils and my life hath approched to hel †I am accounted with them that descend into the lake I am become as a man without helpe †free among the dead as the wounded sleeping in the sepulchres of whom thou art mindeful no more and they are cast of from thy hand †They haue put me in the lower lake in the darke places and in the shadowe of death †Thy furie is confirmed vpon me and al thy waues thou hast brought in vpon me †Thou hast made my familiars far from me they haue put me abomination to themselues I was deliuered and came not forth †myne eies languished for pouertie I cried to thee ô Lord al the day I stretched out my handes to thee †Wil t thou doe meruels to the dead or shal phisicians raise to life and they confesse to thee †Shal any in the sepulchre declare thy mercie and thy truth in perdition †Shal thy meruelous workes be knowne in darkenes and thy iustice in the land of obliuion †And I ô Lord haue cried to thee and in the morning shal my praier preuent thee †Why doest thou o Lord reiect my prayer turnest away thy face from me †I am poore and in labours from my youth and being exalted humbled and troubled †Thy wrathes haue passed vpon me and thy terrours haue trubled me †They haue compassed me as water al the day they compassed me together †Thou hast made frend and neighboure far from me and my familiars because of miserie PSALME LXXXVIII Gods mercie and truth with his great promises to Dauid 6. his powre in the whole world and iust iudgements are the true ioy of his seruantes 20. Christs kingdom shal remaine for euer 31. yea manie offending yet al shal not perish 39. but after great affliction 47. God wil respect mans infirmitie 50. his owne promise and the enimies reproching his seruantes and himselfe 53. who is blessed for euer Of vnderstanding to Ethan the Ezrahite THe mercies of our Lord I wil sing for euer In generation and generation I wil shewe forth thy truth in my mouth †Because thou saidst Mercie shal be built vp for euer in the heauens thy truth shal be prepared in them †I haue ordained a testament with mine elect I haue sworne to Dauid my seruant †for ever wil I prepare thy seede And I wil build thy seat vnto generation and generation †The heauens shal confesse thy meruelous workes ô Lord yea and thy truth in the church of saintes †For who in the cloudes shal be equal to our Lord shal be like to God among the sonnes of God †God who is glorified in the counsel of saintes great and terrible ouer al that are round about him †O Lord God of hoastes who is like to thee thou art mightie ô Lord and thy truth round about thee †Thou rulest ouer the powre of the sea and the mouing of the waues therof thou doest mitigate †Thou humbledst the proud one as one wounded in the arme of thy strength thou hast dispersed thine enimies †The heauens are thine and the earth is thine the round earth and the fulnes therof thou hast founded †the north and the sea thou hast created Thabor and Hermon shal reioice in thy name †thy arme is with might Let thy hand be confirmed and thy righthand exalted †iustice and iudgement is the preparation of thy seat Mercie and truth shal goe before thy face †blessed is the people that knoweth iubilation Lord they shal walke in the light of thy countinance †and in thy name they shal reioyce al the day and in thy iustice they shal be exalted †Because thou art the glorie of their streingth and in thy good pleasure shal our horne be exalted †Because our protection is of our Lord and of the holie one of Israel our king †Then didst thou speake in vision to thy saintes and saidst I haue put helpe on the mightie one and haue exalted an elect one of my people †I haue found Dauid my seruant with myne holie oyle haue I anointed him †For mine hand shal helpe him and myne arme shal strengthen him †The enimie shal nothing preuale in him and the sonne of iniquitie shal not adde to hurt him †And I wil cut downe his enimies before his face and them that hate him I wil put to flight †And my truth and my mercie with him and in my name shal his horne be exalted †And I wil put his hand in the sea and his righthand in the riuers †He shal inuocate me Thou art my Father my God and the protector of my saluation †And I wil put him the firstbegotten high aboue the kings of the earth †I Wil kepe my mercie vnto him for euer and my testament faithful to him †I wil put his seed for euer and euer and his throne as the daies of heauen †But if his children shal forsake my lawe and wil not walke in my Iudgementes †If they shal profane my iustices and not kepe my commandmentes †I wil visite their iniquities with a rod and their sinnes with stripes †But “ my mercie I wil not take away from him neither wil I hurt in my truth †Neither wil I profane my testament and the words that procede from my mouth I wil not make frustrate †Once I haue sworne in my holie if I lie to Dauid †his seede shal continewe for euer †And his throne as the Sunne in my sight and as the Moone perfect for euer and a faithful witnesse in heauen †“ But thou hast repelled and dispised thou hast differred thy Christ †Thou hast ouerthrowne the testament of thy seruant thou hast profaned his
exercised to the discerning of good and euil With what moderation therfore and humilitie this Canticle of Gods perfect spouse may be read the discrete wil consider and not presume aboue their reach but be wise with sobrietie For here be very high and hidden Mysteries as Origen teacheth in his lerned Commentaries which S. Ierom translated into Latin and singularly commendeth and so much harder to be rightly vnderstood for that the feruent spiritual loue of the inward man reformed in soule and perfected in spirite is here vttered in the same vsual wordes and termes wherwith natural worldlie yea and carnal loue of the outward man old Adam corrupted by sinne is commonly expressed and are so much more dangerous to be mistaken as we are more addicted to proper wil priuate iudgement or subiect to carnal or passionate motions Wherfore it semeth most mete to kepe the same order in reading these three bookes which the auctor wise Salomon obserued in writing them And which Philosophers also folow in their forme of discipline For they first lerne and teach Moral Philosophie then Natural lastly Metaphisikes which is their Diuinitie As Salomon had geuen them example first teaching precepts of good life and maners in his Prouerbes after discoursing of natural thinges in Ecclesiastes deduced thence a conclusion which prophane Philosophers wel vnderstood not to contemne this world and finally cometh to high mystical Diuinitie in this supereminent Canticle written in an other stile in verse and in forme of a sacred Dialogue betwen Christ and his spouse or as Origen calleth it in forme of an Enterlude in respect of diuers speakers actors of diuers persons to whom the speaches are directed and of whom they are vttered For by the Spous or Bridgrome is not only vnderstood Christ as Man but also as God and the whole Blessed Trinitie to whom manie prayers praises and thankes are offered vp and by whom manie benefites are geuen praises returned promises made to his spouse Likewise by the Spouse or Bride the ancient fathers vnderstand three sortes of spouses al espoused to Christ and to God towitt his General Spouse the whole Church of the old and new Testaments of al that are and shal be perfect making one mystical bodie free from sinne without spotte or wrinkle sanctified in Christ Also his special spouse which is euerie particular holie soule And his singular spouse his most blessed most immaculate Virgin Mother This being the general summe of this excellent Canticle remitting the reader for explication therof to the lerned deuout Commenters both of ancient and late writers we shal also endeuour together the same contents more particularly not before the chapters because we can not there so conueniently distinguish the same by verses but in the margent Where we shal especially note the speakers as semeth more probable of euerie parcel according to the first sense not hauing rowme for more perteyning to the General spouse the Catholique Church which is the great and euerlasting holie Citie of God the eternal King SALAMONS CANTICLE OF CANTICLES WHICH IN HEBREW IS CALLED SIR HASIRIM CHAP. I. LET him kisse me with the kisse of his mouth because thy brestes are better then wine †smelling fragrantly of the best ointments Oile powred out is thy name therfore haue yongmaydes loued thee †Draw me we wil runne after thee in the odour of thine ointments The king hath brought me into his cellars we wil reioyce be glad in thee mindful of thy brests aboue wine the righteous loue thee †I am blacke but beutiful ô ye daughters of Ierusalem as the tabernacles of Cedar as the skinnes of Salomon †Doe not consider me that I am browne because the sunne hath altered my colour the sonnes of my mother haue fought against me they haue made me a keeper in the vinyards my vinyard I haue not kept †Shew me ô thou whom my soule loueth where thou feedest where thou lyest in the midday lest I beginne to wander after the flockes of thy companyons †If thou know not thyselfe ô most fayrest among wemen goeforth and folow after the steppes of the flockes and feede thy kiddes byside the tabernacles of the pastours †To my companie of horsemen in the chariotes of Pharao haue I likened thee ô my loue †Thy cheekes are beautiful as the turteldoues thy necke as iewels †We wil make thee cheynes of gold enamoled with siluer †Whiles the king was at his repose my spikenard gaue the odour thereof †A bundle of myrrhe my beloued is to me he shal abide betwen my brestes †A clustre of cypre my loue is to me in the vineyardes of Engaddi †Behold thou art fayre ô my loue behold thou art fayre thyne eyes are as of doues †Behold thou art fayre my beloued comlie our litle bed is florishing †The beames of our houses are of cedar our rafters of cypresse trees CHAP. II. I AM the flower of the filde and the lilie of the valley †As the lilie among the thornes so is my loue among the daughters †As the apletree among trees of the woddes so is my beloued among the sonnes Vnder his shadow whom I desired I sate and his fruite was sweete vnto my throte †He brought me into the wineceller he hath ordered in me charitie †Stay me vp with flowers compasse me about with apples because I languish with loue †His lefthand vnder my head and his righthand shal embrace me †I adiure you ô daughters of Ierusalem by the roes and the hartes of the fildes that you rayse not nor make the beloued to awake vntil herselfe wil. †The voice of my beloued behold he cometh leaping in the mountaines leaping ouer the little hilles †my beloued is like vnto a roe and to a fawne of hartes Behold he standeth behind our walle looking through the windowes looking forth by the grates †Behold my beloued speaketh to me Arise make hast my loue my doue beautiful one and come †For winter is now past the rayne is gone and departed †The flowers haue appeared in our land the time of pruning is come the voice of the turtledoue is heard in our land †the figgerree hath brought forth her greene figges the florishing vineyards haue geuen their sauour Arise my loue my beautiful one come †My doue in the holes of the rocke in the holow places of the wal shew me thy face let thy voice sound in mine eares for thy voice is sweete and thy face comely †Catch vs the litle foxes that destroy the vineyards for our vineyard hath florished †i My beloued to me and I to him who feedeth among the lilies †til the day breake and the shadowes decline Returne be like my beloued to a roe and to the fawne of hartes
testamentes †and their children because of them abide for euer their seede and their glorie shal not be forsaken †Their bodies are buried in peace and their name liueth vnto generation and generation †Let peoples tel their wisdom and the Church declare their praise †Henoch pleased God and was translated into paradise that he may geue repentance to the nations †Noe was found perfect iust and in the time of wrath he was made a reconciliation †Therefore was there a remnant least to the earth when the flood was made †The testaments of the world were made with him that al flesh should no more be destroyed with the flood †Abraham the great father of the multitude of the nations and there was not found the like to him in glorie who kept the law of the Highest and was in couenant with him †In his flesh he made the couenant to stand and in tentation he was found faithful †Therefore by an oath he gaue him glorie in his nation that he should encrease as an heape of earth †and that he would exalt his seede as the starres and they should inherite from sea to sea and from the riuer to the endes of the earth †And he did in like manner in Isaac for Abraham his father †Our Lord gaue him the blessing of al nations and confirmed his couenant vpon the head of Iacob †He knew him in his blessinges and gaue him an inheritance diuided him his portion in twelue tribes †And he preserued vnto him men of mercie and found grace in the eies of al flesh CHAP. XLV Praises of Moyses 7. Aaron 16. and his priestlie progenie 22. Against whom Chore with his complices rebelling were destroyed MOYSES beloued of God and men whose memorie is in benediction †He made him like in the glorie of saintes and magnified him in the feare of his enemies And with his wordes he appeased monsters †He glorified him in the sight of kinges and gaue him commandment before his people shewed him his glorie †In his faith and meekenes he made him holie and chose him of al flesh †For he heard him and his voice and brought him into a cloude †And he gaue him precepts face to face and a law of life and discipline to teach Iacob his testament and Israel his iudgements †He exalted Aaron his brother high and like to himself of the tribe of Leui. †He established vnto him an euerlasting testament and gaue him the priesthood of the nation and made him blessed in glorie †and he girded him about with a girdle and put vpon him a robe of glorie and crowned him in furniture of power †Garments to the feete and breches and an Ephod he put vpon him and compassed him with litle belles of gold very manie round about †to geue a sound in his going to make sound heard in the temple for a memorie to the children of his nation †An holie robe of gold and hyacinthe and purple a wouen worke of a wiseman indued with iudgement and truth †Of twisted scarlet the worke of an artificer with precious stones figured in the closure of gold and grauen by the worke of a lapidarie for a memorial according to the number of the tribes of Israel †A crowne of gold vpon his miter grauen with a seale of holines and the glorie of honour a worke of power and the adorned desires of the eies †There were none such so faire before him euen from the beginning †No stranger was clothed with them but only his children alone and his nephewes for euer †His sacrifices were consumed with fire euerie day †Moyses filled his handes anoynted him with holie oile †It was made vnto him for an euerlasting testament and to his seede as the daies of heauen to doe the function of priesthood and to haue praise and to glorifie his people in his name †He chose him of al that liued to offer sacrifice to God incense and good odour for a memorial to pacifie for his people †and he gaue them power in his preceptes in the testaments of his iudgementes to teach Iacob his testimonies and in his law to geue light to Israel †Because strangers stood against him and for enuie men compassed him about in the desert they that were with Dathan and Abiron and the congregation of Core in anger †Our Lord God saw and it pleased him not and they were consumed in the violence of wrath †He did prodigious thinges vnto them and consumed them in flame of fire †And he added glorie to Aaron and gaue him an inheritance and diuided vnto him the first fruites of the increase of the earth †He prepared them bread in the first vnto satietie for the sacrifices also of our Lord they shal eate which he gaue to him and to his seede †But he shal not inherite the nations in the land and he hath no part in the nation for himself is his portion inheritance †Phinees the sonne of Eleazar is the third in glorie in imitating him in the feare of our Lord †and to stand in the reuerence of the nation in the goodnes and alacritie of his soule he pacified God for Israel †Therefore did he establish vnto him a couenant of peace to be the prince of the holies and of his nation that the dignitie of priesthood should be to him and to his seede for euer †And the testament to Dauid king the sonne of Iesse of the tribe of Iuda and inheritance to him and to his seede that he might geue wisdom into our hart to iudge his nation in iustice that their good thinges might not be abolished their glorie in their nation he made euerlasting CHAP. XLVI Praises of Iosue 9. Caleb 13. the Iudges of Israel 16. Namely of Samuel Iudge and Prophet STRONG in battel was Iesus the sonne of Naue successour of Moyses among the prophets who was great according to his name †most great in the saluation of Gods elect to ouerthrow the enemies rising vp that he might get the inheritanâ— of Israel †What glorie obteyned he in lifting vp his handes and casting swordes against the cities †Who before him did so resist â—or our Lord himself brought the enemies †Whether was not the sunne hindered in his anger and one day was made as two †He inuocated the mightie soueraine in assaulting of the enemies on euerie side and the great and holie God heard him in haile stones of exceeding great force †He made violent assault against the nation of his enemies and in the goeing downe he destroyed the aduersaries †that the nations might know his might that it is not easie to fight against God And he folowed at the back of the mightie †And in the daies of Moyses did mercie and Caleb the
is the Sabbath of our Lord therfore it shal not be found †And the seuenth day came and some of the people going forth to gather found not †And our Lord said to Moyses How long wil you not keepe my commandementes and my law †See that our Lord hath geuen you a Sabbath and for this cause on the sixt day he geueth you duble portions let each man tarie with himselfe and let none goe forth out of his place the seuenth day †And the people kept the Sabbath on the seuenth day †And the house of Israel called the name therof Manna which was as it were coriander seede white and the taist therof like to flowre with honie †And Moyses sayd This is the word which our Lord hath commanded Fil a gomor of it and let it be kept vnto the generations to come hereafter that they may know the bread wherwith I fed you in the wildernes when you were brought forth out of the Land of Aehypt †And Moyses sayd to Aaron Take one vessel and put Manna into it so much as a gomor can hold and lay it vp before our Lord to keepe vnto your generations †as our Lord commanded Moyses And Aaron put it in the tabernacle to be reserued †And the children of Israel did â—aâ—e Manna fourtie yeares til they came into the habitable land with this meate were they fed vntil they touched the borders of the land of Chanaan †And a gomor is the tenth part of an ephi ANNOTATIONS CHAP. XVI 15. Man hu vvhat is this VVhen the people of Israel in the desert had spent their prouision of meate brought from Aegypt and according to Gods promise had receiued store of quailes going forth in the morning they sawe a strange thing lye vpon the ground like to hoare frost wherat merueling they said one to an other VVhat is this in their language Man hu VVherupon saith Theodoret q. 30. in Exod their demand vvas turned into the name and it vvas called Manna VVhich as the same and other ancient Doctors gather by the holie Scriptures was a wonderful and miraculous meate and withal a figure of a more excellent thing long after promised and geuen by our B. Sauiour in the holie Sacrament of the Eucharist As witnesse S. Gregorie Nysâ—en â—nar vitâ— Moysi â—irâ—a mâ—dium S. Ambrose li. de ijs qui Myst. inâ—â—â—ant cap. 8. S. Cyril Alexandrinus S Chryâ—ostom S. Augustin Theophilact and others vpon the sixt of S. Iohn VVhere also the text of our Sauiours long discourse with the Capharnaites sheweth euidently that he promised to geue a farre better meate then Manna to those that beleued in him Iam saieth our Lord the bread of life vvhich desended from heauen your fathers did eate Manna in the desert and died The bread vvhich I vvil geue is my flesh for the life of the vvorld My flesh 〈◊〉 meate in deede and my bloud is drinckâ— indeede c. S. Paul likewise teacheth 1. Cor 10 that this Manna and the vvater issuing out of the rocke were figures of the same B Sacrament as is noted in those places Here only we commend to the Christian readers remeÌ„brance that the thing figured doth euer excede the figure according to S Pauls doctrin Collos 2. wishing him therfore to consider that in Manna were at least twelue clere miracles Firâ—â— it was made by Angels wherof it is called the bread of Angels Secondly it was not produced from the earth nor water as ordinarie meates are but came from the ayre Thirdly how fast or slowly soeuer anie man did gather it in the end ech one had the same measure ful called a gomor and no more nor lesse Fourthly the sixth day which was next before the Sabbath that which they gathered was found to be duble portions to other dayes that is two gomors for euerie one Fiftly there fel none at al on the Sabbath day Sixtly if in the rest of the weke anie part was left al night it putrified and was corrupt in the morning but the night before the Sabbath day it remained sound and good Seuently notwithstanding diuersitie of stomakes in so great a multitude the same measure was sufficient and no more to euerie one young and old and of middle age Eightly the heate of the sunne melted and consumed that which remained in the field though otherwise it induâ—ed heate of the fire seething in water grinding in milles and beating in motters Ninthly it tasted to euerie one what they desired Tenthly it seemed neuerthelesse to the euil minded loathsome and light meate but pleasant to the good Eleuently part of it was kept in the Arke by Gods commandment and was not corrupted in manie hundreth peares Twelftly this strange and extraordinarie prouision continued fourtie yeares that is til the children of Israel came to the promised land and then ceased You see then so miraculous a figure farre excelled Zuinglius or Caluins communion bread which containeth no miracle at al only signifying Christs bodie But as our Sauiours owne wordes importe and ancient fathers teach vs by Manna was prefigured Christs verie bodie and bloud with his soule and Diuinitie vnder the forme of bread For this indeede infinitly excelleth Manna containing al the foresaid or rather much more eminent miracles For first it was consecrated by the maruelous power of Christs word and euer since the same is done by the like power communicated to Priests 2 in his Church militant 3 one and the verie same and not manie in innumerable places and in euerie lesâ—e or greater forme yea in the least particle of the accidents that may be Christ is whole and entire 4 It geueth abundance of grace in this life signified by the day before the Sabbath for the glorie of the next liâ—e in eternal â—est 5 where is no more vse of Sacraments but euerlasting fruition of glorie 6 VVhoso euer therfore would make temporal commoditie of this heauenlie foode as it were reseruing Manna for other dayes of the weke it perisheth to him and turneth to his ignominie but being reserued in the faithful soule for the life to come which is the true Sabbath it remaineth an heauenlie treasure 7 And so it auaileth to euerie one as their soule which is the spiritual stomake of supernatural meate is lesse or more disposed 8 Though heate of persecution and other aduerse power take away this Sacrament and Sacrifice abrode in the field of this world yet no power extinguisheth it within the Church where it is in due maner prepared and ministred to the children of God 9 where it yeldeth al comfort strength and contentment to good spiritual desires 10 but to the incredulous Capharnaitessemeth vnpossible and to carnal conceipts loathsome 11 Being worthely receiued into our mortal bodies our arke or temporal tabernacle it remaineth in incorruptible effect wherby the bodie
might be your God CHAP. XVI Core and his complices making schisme against Moyses and Aaron 31. some are swalowed in the earth with their families and substance 35. other two hundred and fiftie offering incense 41. and fourtene thousand seuen hundred of the common people murmuring in behalfe of the sedicious are consumed with fire from heauen AND behold Core the sonne of Isaar the sonne of Caath the sonne of Leui and Dathan and Abiron the sonnes of Eliab Hon also the sonne of Pheleth of the children of Ruben †“ rose against Moyses and other of the children of Israel two hundred fiftie men princes of the synagogue and which in the time of assemblie were called by name †And when they had stoode vp against Moyses and Aaron they said Let it suffice you that al the multitude consisteth of holie ones and our Lord is among them Why lift you vp your selues aboue the people of our Lord †Which when Moyses had heard he fel flatte on his face †and speaking to Core and al the multitude he said In the morning our Lord wil make it knowne who pertaine to him and the holie the wil ioyne to him selfe and whom he shal choose they shal approch to him †This do therfore Take euerie man their censars thou Core and al thy councel †and taking fire in them to morrow put vpon it incense before our Lord and whom soeuer he shal choose the same shal be holie you do much exalt your selues ye sonnes of Leui. †And he said againe to Core Heare ye sonnes of Leui †Is it a smal thing vnto you that the God of Israel hath separated you from al the people and ioyned you to him selfe that you should serue him in the seruice of the tabernacle and should stand before the ful assemblie of the people and should minister to him †did he therfore make thee and al thy brethren the sonnes of Leui to approch vnto him that you should chalenge vnto you the priesthood also †and al thy companie should stand against our Lord for what is Aaron that you murmur against him †Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab Who answered We come not †Why is it a smal matter to thee that thou hast brought vs out of a land that folowed with milke and honie to kil vs in the desert vnles thou rule also like a lord ouer vs †In deede hast thou brought vs into a land that floweth with riuers of milke and honie hast thou geuen vs possessions of fieldes vineyardes What wilt thou plucke out our eies also We come not †Moyses therfore being very wrath said to our Lord Respect not their sacrifices thou knowest that I haue not taken of them so much as a little asse at anie time neither haue afflicted anie of them †And he said to Core Thou and al thy congregation stand ye apart before our Lord and Aaron to morrow apart †Take euerie one your censars and put incense vpon them offering to our Lord two hundred fiftie censars Let Aaron also hold his censar †Which when they had done Moyses and Aaron standing †and had heaped together al the multitude against them to the dore of the tabernacle the glorie of our Lord appeared to them al. †And our Lord speaking to Moyses and Aaron said †Separate your selues from the middes of this congregation that I may sodenly destroy them †Who felilatte on their face and said Most mightie God of the spirites of al flesh when one sinneth shal thy wrath rage against al †And our Lord said to Moyses †Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron †And Moyses arose and went to Dathan and Abiron and the ancientes of Israel folowing him †he said to the multitude Depart from the tabernacles of the impious men and touch not the thinges that pertaine to them lest you be wrapped in their sinnes †And when they were departed from their tentes round about Dathan and Abiron coming forth stood in the entrie of their pauilions with their wiues and children and al the multitude †And Moyses said In this you shal know that our Lord hath sent me to do al thinges that you see and that I haue not forged them of my owne mind †If they die the accustomed death of men and if the plague wherwith others also are wont to be visited do visite them out Lord did not send me †but if our Lord do a new thing that the earth opening her mouth swallow them downe al thinges that pertaine to them and they descend quicke into hel you shal know that they haue blasphemed our Lord. †Immediatly therfore as he ceased to speake the earth brake insunder vnder their feete †and opening her mouth deuoured them with their tabernacles al their substance †and they went downe into hel quicke couered with the ground and perished out of the middes of the multitude †But al Israel that stoode round about fled at the cric of them that perished saying Lest perhappes the earth swallow vs also †But a fire also coming forth from our Lord slew the two hundred fiftie men that offered the incense †And our Lord spake to Moyses saying †Command Elâ—zar the sonne of Aaron the priest that he take vp the censars that lie in the burning fire and that he sprinkle the fire hither and thither because they be sanctified †in the deathes of the sinners and let him beate them into plates and fasten them to the altar because there hath bene offered incense in them to the Lord and they are sanctified that the children of Israel may see them for a signe and a monument †Eleazar therfore the priest tooke the brasen censars wherin they had offered whom the burning fire deuoured and bette them into plates fastening them to the altar †that the children of Israel afterward might haue wherwith to be admonished that no stranger approch and he that is not of the seede of Aaron to offer incense to our Lord lest he suffer as Core hath suffered and al his congregation according as our Lord spake to Moyses †And al the multitude of the children of Israel murmured the day folowing against Moyses and Aaron saying You haue killed the people of our Lord. †And when there rose a sedition and the tumult grew farder †Moyses and Aaron fled to the tabernacle of couenant Which after they were entred the cloude couered it and the glorie of our Lord appeared †And our Lord said to Moyses †Depart from the middes of this multitude euen now wil I destroy them And as they lay vpon the ground †Moyses said to Aaron Take the censar and drawing fire from the altar put incense vpon it going quickly to the people to pray for them for euen now is the wrath come forth
aspes vnder their lippes Whose mouth is ful of cursing and bitternesse their feete swift to shee l bloud Destruction and infelicitie in their waies and the way of peace they haue not knowen there is no feare of God before their eies Shal not al they know that worke iniquitie that deuoure my people as foode of bread They haue not inuocated our Lard there haue they trembled for feare where no feare was †Because our Lord is in the iust generation you haue confounded the counsel of the poore man because our Lord is his hope Who wil geue from Sion the saluation of Israel when our Lord shal haue turned away the captiuitie of his people Iacob shal reioyce and Israel shal be glad ANNOTATIONS PSALME XIII 1. No not one S. Paul by this place and the like Isaie 59. v. 7. confirmeth his doctrin Rom. 3. that both the Iewes and the Gentils meaning al mankind were in that state that none no not one without the grace of Christ were iust nor could be iustified nor saued by the law of Nature nor of Moyses VVhich proueth the necessitie of faith But neither that only faith iustifieth nor that the iustest are stil wicked as Caluin and Beza falsly expound these Scriptures For the Prophets and S. Paul speake in these places of men before they be iustified teaching that al mankind was once in sinne and none could be iustified but by Christ Neuerthelesse they teach also that men being iustified must and may serue iustice vnto sanctification And that their workes are not then vnprofitable For being made free from sinne saith the same Apostle to the Romanes c. 6. and become seruants to God you haue your fruâ—ct vnto sanctification and the end is life euerlasting VVhich point of doctrin how man is iustified S. Augustin excellently briefly explicateth li. 1. de Spirituet lit c 9. in these wordes The iust are iustified freely by Christ his grace they are not therfore purified by the lavv they are not iustified by their proper wil but iustified freely by Christ his grace Not that it is done without our wil but by the law our wil is shevved weake that grace might cure the wil and the wil being cured might fulfil the law not being vnder the law not needing the law VVherto we may here adde and so saue labour of repeting this in other places an other document of the same Doctor in the same booke de spirit lit c 27. that the iust do not liue without some sinnes and yet remaine in state of saluation the wicked do sometimes certaine good workes ful remaine in state of damnation For euen as saith he venial sinnes without which this life it not ledde do not exclude the iust from eternal life so certaine good workes without which the life of the very worst is hardly found profite nothing the vniust man to eternal saluation but in euerlasting damnation some shal haue more and somelesse torment PSALME XIIII For attayning eternal glorie in heauen it is necessarie to flee from sinnes and do good workes †“ The Psalme of Dauid LORD who shal dwel in thy tabernacle or who shal rest in thy holie hil †He that walketh without spot and worketh iustice †He that speaketh truth in his d hart that hath not done guile in his tongue Nor hath done euil to his neighbour and hath not taken reproch against his neighbour The malignant is brought to nothing in his sight but them that feare our Lord he glorifieth he that sweareth to his neighbour and deceiueth not †that hath not geuen his money to vsurie and hath not taken k giftes vpon the innocent k Likewise doing wrong for bribes He that doeth “ these thinges shal “ not be moued for euer ANNOTATIONS PSALME XIIII 1. The Psalme of Dauid As the appropriating of the general name of Psalme vnto some doth not preiudice but that the rest are also Psalmes though they be called Prayers Canticles Testimonies and the like so the application of Dauids name to certaine Psalmes proueth not other authores of the rest But the name of Psalme sheweth a spiritual songue apt for musical instrument and the name of Dauid by interpretation signifieth that it particularly perteyneth to the beloued 5. He that doth these thinges wheras this or anie other place of holie Scripture attributeth saluation to certaine good workes neither faith nor other workes are therby excluded but presupposed as no lesse necessarie then those which are mentioned Especially faith is alwayes requisite without which it is impossible to please God and other vertues either in practise or in purpose and preparation of mind when and where occasion requireth 5. Shal not be mouâ—d for euer Al states of this world are mutable and only eternal felicitie in heauen shal continew for euer Therfore this Psalme can not be vnderstood of the Tabernacle nor Temple of the old Testament which were but figures of eternal glorie But if so much puritie was then requisite much more al sinceritie and great sanctitie are necessarie for entrance into heauen PSALME XV. Christ by the mouth of Dauid declareth his future victory and triumph ouer the world 9. and death †The inscription of the title to Dauid him self PRESERVE me ô Lord because I haue hoped in thee †I haue said to our Lord Thou art my God because thou needest not my goods †To the sainctes that are in his land he hath made al my willes meruclous in them †Their infirmities were multiplied afterward they made hast I wil not assemble their conuenticles of bloud neither wil I be mindful of their names by my lippes †Our Lord “ the portion of myne inheritance and of my cuppe thou art he that wil restore myne inheritance vnto me †Cordes are fallen to me in goodly places for mine inheritance is goodlie vnto me †I wil blesse our Lord who hath geuen me vnderstanding moreouer also euen til night my veines haue rebuked me I forsaw our Lord in my sight alwaies because he is at my right hand that I be not moued †For this thing my hart hath beene glad and my tongue hath reioyced moreouer also my flesh shal rest in hope †Because thou wilt “ not leaue my soule in hel neither wilt geue thy holie one to see corruption Thou hast made the waies of life knowen to me thou shalt make me ful of ioy with thy countenance delectations on thy right hand euen to the end ANNOTATIONS PSALME XV. 5. Out lord the portion of myn inheritance Christ whom the Iewes expected as an earthlie conquerour that should aduance himself and them temporally in this world was in dede as the
geue ioy and gladnes and the bones humbled shal reioyce †Turne away thy face from my sinnes and wipe away al mine iniquities †Create a cleane hart in me ô God and renew a right spirit in my u bowels †Cast me not away from thy face and thy Holie spirit take not from me †Render vnto me the ioy of thy saluation and confirme me with the principal spirit †I Wil teach the vniust thy waies and the impious shal be conuerted to thee †Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice †Lord thou 〈…〉 lt open my lippes my mouth shal shew forth thy prayse †Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A “ sacrifice to God is an afflicted spirit a contrite and humbled hait ô God thou wilt not despise Deale fauorably ô Lord in thy good wil with Sion that the walles of Ierusalem may be built vp Then shalt thou accept sacrifice of iustice oblations k holocaustes l then shal they lay calues vpon thyne altar ANNOTATIONS PSALME L. 2. VVhen Nathan came to Dauid As Nathan denouncing to Dauid that our Lord had vpon his repentance and confession taken away his sinne added neuertheles that because he had made the enimies of God to blaspheme his sonne should dye so Dauid knowing that more was required then only confession for that the bond of satisfaction remained after his sinnes were remitted persisted in penance praying lamenting and beseching God according to his great and mainfold mercies to take away his iniquitie albeit the prophet Nathan had now told him that our Lord had taken away his sinne because there yet remained temporal paine due for the same He prayeth also v. 4. that God wil vvash him more amply from his iniquitie and cleanse him from his sinne For albeit the guilt of mortal sinne be washed and taken away yet besides temporal punishment that is due the soule that was so polluted nedeth to be washed and cleansed from the euil habite or pronnes to fal againe gotten by the former custome or delectation in sinne 7. I VVas conceiued in iniquities An other reason why sinners after remission of al mortal sinnes neede to be washed and cleansed is because being borne in original sinne after remission therof there remaneth concupiscence that â—â—riueth against vertue and inclineth to sinne from which we must pray and labour to be more and more washed and cleansed 19 Sacrifice Holie Scriptures make often comparison betwen two kindes of sacrifices preferring internal before external as more gratful to God And of spiritual sacrifices this of a contrite spirite is first in order and maketh the way to the sacrifice of iustice because iustice presupposeth repentance and finally succedeth sacrifice of praise and thankesgeuing PSALME LI. Holie Dauid inueigheth against wicked Doeg a traitor 7. prophecieth his ruine 10. and his owne exaltation Vnto the end vnderstanding to Dauid †when Doeg the Idumeite came and told Saul Dauid is come into the house of Achimelech 1. Reg. 22. VVHY doest thou glorie in malice which art mightie in iniquitie †Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile †Thou hast loued malice more then benignitie iniquitie rather then to speake equitie †Thou hast loued al wordes of precipitation a deceitful tongue †Therfore Wil God destroy thee for euer he wil plucke thee out remoue thee out of thy tabernacle thy roote out of the land of the liuing †The iust shal see and feare and shal laugh at him and they shal say Behold the man that hath not put God for his helper But hath hoped in the multitude of his riches and hath preualed in his vanitie †But I as a fruitful oliue tree in the house of God haue hoped in the mercie of God for euer and for euer and euer †I wil confesse to thee for euer because thou hast done it and I wil expect thy name because it is good in the sight of thy saints PSALME LII As in the thirtenth Psalme Christs Incarnation is prophecied after that sinne abunded in the world so here is foreshewed that after general wickednes 5. Christ wil come to iudge the bad 7. and deliuer the good Vnto the end for Maâ—leth vnderstandings of Dauid THE foole hath said in his hart There is no God †They are corrupte and become abominable in iniquities there is not that doth good †God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌ„deth or seeketh after God †Al haue declined they are become vnprofitable together there is not that doth good no there is not one Shal they not al know that worke iniquitie that deuoure my people as food of bread God they haue not inuocated there haue they trembled for feare where no feare was Because God hath dissipated the bones of them that please men they are confounded because God hath despised them Who wil geue out of Sion the saluation of Israel when God shal conuert the captiuitie of his people Iacob shal reioyce and Israel shal be glad PSALME LIII Dauid in distresse crieth to God for helpe 6. considently trusting therin 8. and promising sacrifice of thankesgeuing †Vnto the end in songs vnderstanding for Dauid †when the Zipheites were come and said to Saul Is not Dauid hid with vs 1. Reg. 1. 23. 26. O GOD saue me in thy name and in thy strength iudge me †O God heare my prayer with thine eares receiue the words of my mouth †Because straÌ„gers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies †For behold God helpeth me and our Lord is the receiuer of my soule †Turne away the euils to mine enimies and in thy truth destroy them †I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good †Because thou hast deliuered me out of al tribulation and mine eie hath looked downe vpon mine enimies PSALME LIIII The prophet as wel in his owne as other iust mens person describeth great calamities suffered 10. prayeth against the wicked 13. lamenting especially that those which professe frendshipe are aduersaries 17. and declareth Gods prouidence in protecting the good and destroying the bad Vnto the end in songes vnderstanding to Dauid HEARE my prayer ô God despise not my petition †Attend to me and heare me †I am made sorowful in my exercise and am trubled at the voice of the enimie
bring her to me to liue together knowing that she wil communicate vnto me of good thinges and wil be a comfort of my cogitation tediousnes †I shal haue for her sake glorie with the multitudes and honour with the ancient being yong †and I shâ—â— be â—â—â—nd sharpe in iudgement and in the sight of the mightie I shal be meruelous and the faces of princes wil meruel at me †Holding my peace they shal expect me and whiles I speake manie wordes they shallay their hands on their mouth †Moreouer by her I shal haue immortalitie and I shal leaue an eternal memorie to them that shal be after me †I shal dispose peoples and nations shal be subiect to me †Horrible kings hearing shal feare me in the multitude I shal seme good and in battel strong †Entring into my house I shal rest with her for her conuersation hath no bitternes nor her companie tediousnes but ioy and gladnesse †Thinking these thinges with myselfe and recording in my hart that immortalitie is in the kindred of wisedom †and good delectation in her frendship and in the workes of her handes honestie without defect and wisdom in the disputation of her talke and glorie in the communication of her wordes I went about seeking that I might take her to me †And I was a wittie childe and had gotten a good soule †And wheras I was more good I came to a bodie vndefield †And as I knew that I could not otherwise be continent vnlesse God gaue it this verie thing also was wisdom to know whose this gift was I went to our Lord and besought him and said from my whole hart CHAP. IX A prayer made by Salomon for wisdom 9. wherby Superiors are able to gouerne 13. Which by only humane wisdom they can not rightly performe GOD of my fathers and Lord of mercie which madest al thinges with thy word †and by thy wisdom didst appoint man that he should haue dominion of the creature that was made by thee †that he should dispose the round-world in equitie and iustice and execute iudgement in direction of hart †geue me wisdom the assistant of thy seates and repel me not from thy children †because I am thy seruant and the sonne of thy handmaide a weake man and of smal time and lesse to the vnderstanding of iudgement and lawes †And if one be perfect among the children of men and thy wisdom be absent from him he shal be counted for nothing †Thou hast chosen me king to thy people and iudge of thy sonnes and daughters †and badst me build a temple in thy holie mount and an altar in the citie of thy habitation a similitude of thy holie tabernacle which thou didst prepare from the beginning †and thy wisdom with thee which knew thy workes which then also was present when thou madest the roundworld and knew what was pleasing to thyne eyes and what was direct in thy precepts †Send her from thy holy heauens and from the seate of thy greatnes that she may be with me and may labour with me that I may know what is acceptable with thee †for she knoweth al thinges vnderstandeth and shal conduct me in my workes soberly shal keepe me with her might †And my workes shal be acceptable and I shal gouerne thy people iustly and shal be worthie of the seates of my father †For who of men is able to know the counsel of God or who can thinke what God wil †For the cogitations of mortal men be fearful and our prouidences vncertaine †For the bodie that is corrupted burdeneth the soule and the earthlie habitation presseth downe the vnderstanding that thinketh manie thinges †And we doe hardly coniecture the thinges that are in the earth and the thinges that are in sight we finde with labour But the thinges that are in the heauens who shal search out †And thy sense who shal know vnles thou geue wisdom and send thy holie spirit from on high †and so the pathes of them that are on the earth may be corrected and men lerne the thinges that please thee †For by wisdom they were healed whoseouer haue pleased thee ô Lord from the begynning CHAP. X. The benefites of wisdom are declared by examples in Adam 4. Noe 5. Abraham 6. Lot 10. Iacob 13. Ioseph 15. And the people of Israel SHE kept him that was first made of God father of the world when he was created alone †and she brought him out of his sinne and gaue him powre to conteyne al thinges †After the vniust departed in his anger from her by the furie of brothers man slaughter perished †For whose cause when water destroyed the earth wisdom healed it againe gouerning the iust by contemptible wood †She euen in the consent of wickednes when the nations had confederated themselues knewe the iust and preserued him without blame to God and in his sonnes mercie kept the strong †She deliuered the iust fleing from the impious that perished when the fyre came downe vpon Pentapolis †to whom for a witnes of their wickednes the desert land standeth smoking and trees hauing fruites at vncertain season and the memorie of an incredulous soule a standing piller of salt †For pretermitting wisdom they did not only slippe in this that they were ignorant of good thinges but they left also vnto men a memorie of their foolishnes that in those thinges in which they sinned in they could not be hid neither †But wisdom hath deliuered them that obserue her from sorowes †And the iust fleing his brothers wrath she conducted by the right wayes and shewed him the kingdom of God and gaue him the knowlege of the holie did honest him in labours and accomplised his labours †In the fraude of the circumuenters of him she was present with him and made him honorable †She kept him from the enemies and from seducers she defended him and from seducers she defended him and gaue him a strong fight thas he might ouercome and know that wisdom is mightier then al. †She forsooke not the iust being sold but deliuered him from sinners and she went downe with him into the pitte †and in bands leaft him not til she brought him the scepter of a kingdome and might against them that oppressed him and shewed them to be lyers that spotted him and gaue him eternal glorie †The iust people and seede without blame she deliuered from the nations that oppressed them †She entered into the soule of the seruant of God and stood against dreadful kinges in wonders and signes †And she rendred to the iust the hope of their labours and conducted them in a meruelous way and she was vnto them for a couerr in the day and for the
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
tayle †And they that cal this people blessed seducing them and that are called blessed shal be throwen headlong †For this cause our Lord shal not reioyce vpon their yong men and on their pupilles and widowes he shal not haue mercie because euerie one is an hypocrite wicked and euerie mouth hath spoken follie In al these thinges his furie is not turned away but his hand is yet stretched forth †For impietie is kindled as a fyre it shal deuoure bryer and thorne and it shal be kindled in the thicket of the forest and it shal be wrapped vp together in the pride of smoke †In the wrath of the Lord of hostes the earth is trubled and the people shal be foode for the fyre man shal not spare his brother †And he shal decline to the right hand and shal be hungrie and shal eate on the left hand and shal not be filled euerie one shal eate the flesh of his arme Manasses Ephraim and Ephraim Manasses they together against Iuda †In al these thinges his furie is not turned away but his hand is yet stretched forth CHAP. X. Makers of wicked lawes are cursed 3. For which the Israelites shal be afflicted by the Assirians 5. The Assirians ouerthrowne by extraordinarie meanes sent from God 21. and the Iewes deliuered from imminent danger with diuers mysteries of Christ intermixed VVOE to them that make wicked lawes and writing haue written iniustice †That they might oppresse the poore in iudgement doe violence to the cause of the humble of my people that widowes might be their praye and they might spoile pupilles †What wil you doe in the day of visitation and of calamitie coming from farre to whose helpe wil ye flee and where wil ye leaue your glorie †That you be not bowed vnder the bond and fal with the slaine In al these thinges his furie is not turned away but his hand is yet stretched forth †Woe to Assur he is the rod of my furie and the staffe myne indignation is in their handes †I wil send him to a deceitful nation I wil geue him commandment against the people of my furie that he take away spoiles and catche the praye and put them to be troden vpon as the mire of the streates †But he shal not so thinke and his hart shal not esteme it so but his hart shal be set to destroy and to the destruction of no few nations †For he shal say †Are not my princes with al kinges Is not as Charcamis so Calano and as Arphad so Emath Is not as Damascus so Samaria †Euen as my hand hath found the kingdomes of the idol so also their idols of Ierusalem of Samaria †Shal I not as I haue done to Samaria and her idols so do to Ierusalem and her idols †And it shal be when the Lord shal haue accomplished al his workes in mount Sion and in Ierusalem I wil visite ouer the fruite of the magnifical hart of the king of Assur and ouer the glorie of the hautines of his eyes †For he hath said In the strength of mine owne hand haue I done it and in mine owne wisdome haue I vnderstood and I haue taken away the borders of peoples and haue spoiled their princes and haue pulled downe as a mightie man them that sate on high †And my hand hath found the strength of peoples as a nest and as egges be gathered that are leaft so haue I gathered together al the earth and there was none that moued wing and opened mouth and once muttered †Shal the axe glorie against him that cutteth with it or shal the saw exalt itselfe against him by whom it is drawen As if a rod should lift vp itself agaynst him that lifteth it vp and a staffe exalt itself which is certes but wood †For this cause the Dominatour the Lord of hostes shal send leannes in his fat ones and vnder his glorie shal burne as it were the burning of fyre kindled †And the light of Israel shal be in fyre and the Holie one therof in flame and his thorne shal be kindled and be deuoured and the briars in one day †And the glorie of his forest and of his carmelus shal be consumed from the soule euen to the flesh and he shal be a fugitiue for feare †And the remaynes of the woode of his forest for the fewnes shal be numbred and a child shal write them †And it shal be in that day the residue of Israel and they that shal escape of the house of Iacob shal not adde to leane vpon him that striketh them but they shal leane vpon our Lord the holie one of Israel in truth †The remnant shal be conuerted the remnant I say of Iacob to the strong God †For if thy people ô Israel shal be as the sand of the sea the remnant therof shal be conuerted consumnation abbridged shal make iustice ouerflow †For our Lord the God of hostes shal make consummation and abbridgement in the middes of al the earth †For this cause thus sayth our Lord the God of hostes O my people inhatiter of Sion be not afrayd of Assur he shal strike thee with his rod and shal lift vp his staffe ouer thee in the way of Aegypt †For yet a litle and a very litle and mine indignation and furie vpon their wickednes shal be consummate †And the Lord of hostes shal rayse vp a scourge vpon him according to the plague of Madian in the Rocke Oreb and his rod vpon the sea and he shal lift it vp in the way of Aegypt †And it shal be in that day his burden shal be taken away from of thy shoulder and his yoke from of thy necke and the yoke shal putrifie at the face of oile †He shal come into Aiath he shal passe into Magron at Machmas he shal commend his vessels †They haue passed in hast Gaba is our seate Rama was astonied Gabaath of Saul fled †Neay with thy voice ô daughter of Gallim attend Laisa seelie poore Anathoth †Medemena is remoued ye inhabitants of Gabin take courege †Yet there is day to stand in Nobe he shal shake his hand ouer the mountaine of the daughter of Sion the litle hil of Ierusalem †Behold the dominatour the Lord of hostes shal breake the litle flagon in terrour and the high of stature shal be cut downe and the loftie shal be humbled †And the thicke places of the forest shal be ouerthrowen with iron and Libanus with the high ones shal fal CHAP. XI Christ borne of the stock of Iesse replenished with seuen giftes of the Holie Ghost 4. shal haue a spiritual kindom most iust and potent 10. wherto al nations wil repayre AND a rod shal come forth of the roote of Iesse and a flowre shal rise vp out of his roote †And the Spirite
our Lord is filled with bloud it is fatted of the bloud of lambes and buckgoates of the bloud of rammes ful of marow for the victime of our Lord is in Bosra agrear slaughter in the land of Edom. †And the vnicornes shal come downe with them and the bulles with the mightie their land shal be drunke with bloud their ground with the farnes of fatte ones †Because it is the day of the reuenge of our Lord the yeare of retributions of the iudgement of Sion †And the torrents therof shal be turned into pitch and the ground therof into brimstone the land therof shal be into burning pitch †Night and day it shal not be quenched the smoke therof shal goe vp for euer from generation vnto generation it shal be desolate there shal none passe by it world without end †The onocrotalus and hedgehog shal possesse it the ibis and the rauen shal dwel in it and a measure shal be stretched out vpon it to bring it to nothing and a plumme line vnto desolation †The nobles therof shal not be there they shal cal rather vpon the king and al the princes therof shal be as nothing †And thornes and nettles shal grow vp in the houses therof and the thisle in the munitions therof and it shal be the couche of dragons and the pasture of ostriches †And spirites shal meete the onocentaurus and the satyr shal crie one to the other there hath the lamia lien and found her self rest †There hath the hedgehog had an hole and brought vp whelpes and digged round about and cherished them in the shadow therof thither are the kites gathered together one to an other †Searche ye diligently in the booke of our Lord and read one of them hath not wanted one hath not sought for the other because that which procedeth out of my mouth he hath commanded and his spirit the same hath gathered them †And he hath cast them a lot and his hand hath diuided it vnto them by measure they shal possesse it for euer in generation generation they shal dwel therein CHAP. XXXV Gentiles conuerted to Christ shal much reioyce 5. being comforted and confirmed by his miracles much more by his internal grace which bringeth to life euerlasting THE desert and the land without passage shal be glad the wildernes shal reioyce and shal florish as the lilie †Springing it shal spring shal reioyce ioyful and praising the glorie of Libanus is geuen to it the beautie of Carmel and Saron they shal see the glorie of our Lord and the beautie of our God †Encourege ye the loose handes strengthen the weake knees †Say to the faynt harted Take courege and feare not behold your God shal bring reuenge of retribution God him self wil come and wil saue you †Then shal the eies of the blind be opened and the eares of the deafe shal be open †Then shal the lame leape as an hart and the tongue of the dumme shal be opened because waters are cut out in the desert and torrents in the wildernes †And that which was drieland shal be as a poole and the thirstie ground as fountaines of waters In the dennes wherein dragons dwelt before shal spring vp the greennes of reede and bulrush †And a pathe and a way shal be there and it shal be called the holie way the polluted shal not passe by it and this shal be vnto you a direct way so that fooles can not erre by it †The lion shal not be there and the naughtie beast shal not goe vp by it nor be found there and they shal walke that shal be deliuered †And the redemed of our Lord shal be conuerted and shal come into Sion with prayse and euerlasting ioy shal be vpon their head they shal obteyne ioy and gladnes and sorow and mourning shal flee away CHAP. XXXVI Sennacherib king of Assirians hauing taken other cities in Iurie besiegeth and threatneth Ierusalem 4. reprocheth king Ezechias 7. blasphemeth God 13. and terrifieth the people AND it came to passe in the fourtenth yeare of king Ezechias Sennacherib king of the Assyrians came vp agaynst al the fensed cities of Iuda and tooke them †And the king of the Assyrians sent Rabsaces from Lachis to Ierusalem to king Ezechias with a great armie and he stood by the water conduite of the vpper poole in the way of the fullers filde †And there came out to him Eliacim the sonne of Helcias who was ouer the house and Sobna the scribe and Ioahe the sonne of Asaph the commenter †And Rabsaces sayd to them Tel Ezechias Thus sayth the great king the king of the Assyrians What is this confidence wherevpon thou dost trust †or by what counsel or force art thou disposed to rebel vpon whom hast thou confidence that thou art reuolted from me †Loe thou dost trust vpon this broken staffe of reede vpon Aegypt vpon which if a man leane it wil enter into his hand and pearce it so is Pharao the king of Aegypt to al that trust in him †But if thou wilt answer me We trust in our Lord God is it not he whose excelses and altars Ezechias hath taken away and he sayd to Iuda and Ierusalem Before this altar shal you adore †And now deliuer thyself to my lord the king of the Assyrians I wil geue thee two thousand horses neither shalt thou be able of thyself to geue riders for them †And how wilt thou abide the face of the iudge of one place of the lesser seruants of my Lord But if thou trust in Aegypt in chariotes and in horsemen †and now am I come vp without the Lord vnto this land to destroy it The Lord sayd to me Goe vp agaynst this land destroy it †And Eliacïm and Sobna and Ioahe sayd to Rabsaces Speake to thy seruants in the Syrian tongue for we vnderstand it speake not to vs in the Iewes language in the eares of the people that is vpon the wal †And Rabsaces sayd to them Why did my lord send me to thy lord and to thee to speake al these wordes and not rather to the men that sitte on the wal that they may eate their owne dung and drinke the vrine of their feete with you †And Rabsaces stood cried with a loude voice in the Iewes language and sayd Heare ye the wordes of the great king the king of Assyrians †Thus sayth the king Let not Ezechias seduce you for he shal not be able to deliuer you †And let not Ezechias geue you confidence vpon the Lord saying Our Lord deliuering wil deliuer vs this citie shal not be geuen into the hand of the king of Assyrians †Heare not Ezechias for thus sayth the king of Assyrians doe a blessing with me and come forth to me and eate ye euerie man
conceiued labour and brought forth iniquitie †They haue broken the egges of aspes and haue wouen the spiders webbes he that shal eate of their egges shal die and that which is nourished shal be hatched into a cockatrice †Their webbes shal not be for clothing neither shal they be couered with their workes their workes are vnprofitable workes and the worke of iniquitie is in their handes †Their feete runne to euil hasten to shede innocent bloud their cogitations are vnprofitable cogitations waste and destruction are in their wayes †They haue not knowen the way of peace and there is no iudgement in their steppes their pathes are become croked to them euerie one that treadeth in them knoweth not peace †For this cause is iudgement far from vs iustice shal not apprehend vs. We expected light and behold darkenesse brightnes we haue walked in darkenes †We haue groped as blind men for the wal and as without eies haue feeled we haue stumbled at noone day as in darkenes in darke places as the dead †We al shal roare as beares and as mourning doues we shal lament We haue expected iudgement and there is none saluation and it is far from vs. †For our iniquities are multiplied before thee and our sinnes haue answered to vs because our wicked doings are with vs our iniquities we haue knowen †to sinne and lie against our Lord and we were turned away so that we went not after our God that we spake calumnie and trangression we conceiued and spake from the hart words of lying †And iudgement was turned backward and iustice stood far of because truth hath fallen downe in the streete and equitie could not enter in †And truth grew into obliuion and he that departed from euil lay open to the praye and our Lord saw and it appeared euil in his eies because there is no iudgement †And he saw that there is not a man and he was astoined because there is none to oppose himself and his owne arme saued to himself and his iustice it self confirmed him †He is clothed with iustice as with a brestplate and is an helmet of saluation on his head he is clothed with garments of reuenge and is couered as with a mantel of zele †As vnto reuenge as it were vnto retribution of indignation to his aduersaries and recompence to his enemies he wil repay the like to the ilandes †And they of the West shal feare the name of our Lord and they of the rysing of the sunne his glorie when he shal come as a violent streame which the spirit of our Lord driueth †and there shal come a redemer to Sion and to them that returne from iniquitie in Iacob sayth our Lord. †This is my couenant with them sayth our Lord My spirit that is in thee and my wordes that I haue put in thy mouth shal not depart out of thy mouth and out of the mouth of thy seede and out of the mouth of thy seedes seede sayth our Lord from this present and for euer CHAP. LX. In the Church of Christ shal shine the light of true faith and sincere charitie 8. which shal be spredde in al nations and continue al times 15. replenished with manie ioyful graces 18. and eternal glorie ARISE be illuminated Ierusalem because thy light is come the glorie of our Lord is risen vpon thee †Because loe darkenes shal couer the earth a mist the peoples but vpon thee shal our Lord arise and his glorie shal be seene vpon thee †And the Gentiles shal walke in thy light and kinges in the brightnes of thy rising †Lift vp thine eies round about and see al these are gathered together they are come to thee thy sonnes shal come from a farre thy daughters shal rise from the side †Then shalt thou see abound and thy hart shal meruel and be enlarged when the multitude of the sea shal be conuerted to thee the strength of Gentiles shal come to thee †The inundation of camels shal couer thee the dromedaries of Madian and Epha al of Saba shal come bringing gold and frakincense and shewing forth prayse to our Lord. †Al the cattel of Cedar shal be gathered together vnto thee the rammes of Nabaioth shal minister to thee they shal be offered vpon my placable altar and I wil glorifie the house of my maiestie †Who are these that flie as cloudes and as doues to their windowes †For the ilandes expect me and the shippes of the sea in the begynning that I may bring thy sonnes from a farre their siluer their gold with them to the name of the Lord thy God and to the holie one of Israel because he hath glorified thee †And the children of strangers shal build thy walles and their kinges shal minister to thee for in mine indignation haue I stricken thee and in my reconciliation haue I had mercie vpon thee †And thy gates shal be open continually day and night they shal not be shut that the strength of the Gentiles may be brought to thee and their kinges may be brought †For the nation and the kingdome that shal not serue thee shal perish and the Gentiles shal be wasted with desolation †The glorie of Libanus shal come to thee the firretree and boxetree and pinetree together to adorne the place of my sanctification and the place of my feete I wil glorifie †And the children of them that humbled thee shal come crouching to thee and al that detracted from thee shal adore the steppes of thy feete and shal cal thee the citie of the Lord Sion of the holie one of Israel †For that thou wast forsaken and hated and there was none that passed by thee I wil make thee to be the pride of worldes a â—oy vnto generation and generation †and thou shalt sucke the milke of the Gentiles and thou shalt be nurced with the tette of kinges and thou shalt know that I am the Lord that saue thee and thy redemer the strong one of Iacob †For brasse I wil bring gold and for yron I wil bring siluer and for wood brasse and for stones yron and I wil make thy visitation peace and thine ouerseers iustice †Iniquitie shal no more be heard in thy land waste and destruction in thy borders and saluation shal occupie thy walles and prayse thy gates †Thou shalt haue the sunne no more to shine by day neither shal the brightnes of the moone lighten thee but the Lord shal be vnto thee for an euerlasting light and thy God for thy glorie †Thy sunne shal goe downe no more and thy moone shal not be diminished because the Lord shal be vnto thee for an euerlasting light and the daies of thy mourning shal be ended †And thy people al iust for euer shal inherite the land the bud
and she that receiued thy children †For as she hath reioyced in thy ruine and bene glad at thy fal so shal she be made sorowful in her owne desolation †And the reioycing of her multitude shal be cut of her gladnes shal be turned to mourning †For fyre shal come vpon her from the euerlasting in long during dayes and she shal be inhabited of diuels a great time †Looke about ô Ierusalem toward the East and see the ioy that commeth to thee from God †For behold thy children come whom thou hast let goe dispersed they come gathered together from the East euen to the West in the word of the holie one reioycing to the honor of God CHAP. V. A consolaâ—orie prophecie to Ierusalem that her children shal be reduced with ioy from captiuitie PVT of Ierusalem the robe of mourning and of thy vexation and put on the beautie and honor of that euerlasting glorie which thou hast of God †God wil cloath thee with the dublet of iustice and wil put vpon thy head the mitre of euerlasting honour †For God wil show his brightnes in thee which is vnder the heauen †For thy name shal be named of God to thee for euer The peace of iustice and honor of pietie †Arise Ierusalem and stand on high and looke about toward the East and see thy children gathered together from the rysing of the sunne to the going downe in the word of the holie reioycing at the memorie of God †For they went out from thee on foote led by the enimies but our Lord wil bring them to the exalted into honour as children of the kingdom †For God hath apoynted to humble euerie high mountaine and euerlasting rockes and to fil vp valleis to be equal with the earth that Israel may walke diligently to the honour of God †And the woods also and euerie tree of sweetnes haue ouershadowed Israel by the commandment of God †For God wil bring Israel with ioyfulnes in the light of his maiestie with mercie and iustice which is of him CHAP. VI. Ieremie by his epistle forwarneth the Iewes that they shal be captiues in Babylon and after seuentie yeares shal be released 3. exhorting them al that time to auoid idolatrie 7. largely shewing the vanitie of idols A COPIE of the Epistle that Ieremie sent to them that were to be led away captiues into Babylon by the king of Babylon to tel them according to that which was commanded him of God †For the sinnes that you haue sinned before God you shal be led away captiue into Babylon by Nabuchodonosor the king of Babylon †Being entered therfore into Babylon you shal be there manie yeares and long times euen vnto seuen generations and after this I wil bring you forth from thence with peace †But now you shal see in Babylon goddes of gold and of siluer and of stone and of wood to be caried vpon shoulders shewing feare to the Gentiles †Beware therfore lest you also be like to the doing of strangers and you be afrayd and feare take you in them †Seeing therfore the multitude adoring behind and before say you in your hartes Thou oughest to be adored ô Lord. †For mine c Angel is with you and my selfe d wil aske account of your soules †For their tongue polished by the craftesman them selues also layd ouer with gold and siluer are false thinges and they can not speake †And as to a virgin that loueth ornaments so taking gold their goddes are forged †Their goddes certes haue golden crownes vpon their heades wherof the priestes secretely conuey away from them gold and siluer and bestow it on them selues †Yea and they geue therof to strumpettes and they decke whores and againe when they receiue it of the harlots they decke their goddes †But these are not deliuered from the rust and the moth †And these being couered with a purple garment they wype their face for the dust of the house which is very much among them †And he hath a scepter as a man as a iudge of the countrie that killeth him not that offendeth against him †He hath also in his hand a sword and an axe but him selfe he deliuereth not from the sword and from robbers wherby be it knowne to you that they are not goddes †Therfore feare them not For as a mans vessel being broken is made vnprofitable such also are their goddes †they being placed in the house their eies are ful of dust by the feete of them that goe in †And as vpon one that hath offended the king the gates be shut round about or as the dead brought to the graue so doe the priestes gard the doores with shuttings and lockes lest they be spoyled of theeues †They light candles to them and that manie of the which they can see none but they are as beames in the house †And they say that the serpents which are of the earth gnaw out their hartes whiles they eate them and their garment and they feele not †Their faces are blacke with the smoke that is made in the house †The owles and the swallowes flye vpon their bodie and vpon their head and the birdes also the cattes in like manner †Wherby you may knowe that they are not goddes Therfore feare them not †The gold also which they haue is for bewtie vnles a man wype of the rust they shal not shine for neither when they were moulten did they feele †With al price are they bought whereas there is no breath in them †As being without feete they are caried vpon shoulders shewing their basenes to men Be they confounded also that worship them †Therfore if they fal to the ground they rise not vp of them selues nor if a man set him vpright shal he stand by him self but as to dead men their giftes shal be set before them †Their priestes sel their sacrifices and abuse them likwise also their wiues plucking from them impert nothing neither to the sicke nor to the begger †Of their sacrifices wemen in childbed and in flowers doe touche knowing therfore by these thinges that they are not goddes feare them not †For whence are they called goddes Because we men offer to the goddes of siluer and gold and wood †And priestes sitte in their houses hauing their garments rent and their heades beard shauen whose heades be bare †And they were crying before their goddes as at the supper of the dead †The priests take away their garments and they cloath their wiues their children †Neither if they suffer anie euil nor if anie good of anie man are they able to recompence it neither can they make a king nor take him away †In like maner they can neither geue riches nor requyre euil If a man vow a vow vnto them and performe it not neither this doe they
be built anie more because I haue spoken saith our Lord God †Thus saith our Lord God to Tyre Why shal not the ilands be moued at the sound of thy ruine the groning of thy slaine when they shal be killed in the middes of thee †And al the princes of the sea shal goe downe from their seates and take of their roabes and cast away their brodered garments be clothed with astonishment sitte on the earth and being astonied meruel at thy sudden fal †And taking vpon thee a lamentation they shal say to thee How hast thou perished that dwellest in the sea ô noble citie which hast bene strong in the sea with thine inhabitants whom al did feare †Now shal the shippes be astonied in the day of thy feare and the ilands in the sea shal be trubled for that none cometh forth out of thee †Because thus saith our Lord God When I shal make thee a desolate citie as the cities that are not inhabited and shal bring vpon thee the depth and manie waters shal couer thee †and shal plucke thee downe with those that descend into the lake to the euerlasting people and shal place thee in the lowest ground as old desolations with them that are brought downe into the lake that thou be not inhabited moreouer when I shal geue glorie in the land of the liuing †I wil bring thee to nothing and thou shalt not be being sought for thou shalt not be found anie more for euer saith our Lord God CHAP. XXVII The prophet lamenteth the ruine of Tyre 3. describing her former glories 10. and traffike in al sortes of rich marchandise with sundrie nations 26. Al which shal be ouerthrowne by the Chaldees AND the word of our Lord was made to me saying †Thou therfore ô sonne of man take vp a lamentation vpon Tyre †And thou shalt say to Tyre which dwelleth in the entrance of the sea being the traffike of peoples to manie ilands Thus saith our Lord God ô Tyre thou hast said I am of perfect beautie †and situated in the hart of the sea Thy borderers which builded thee haue accomplished thy beautie †with the firretrees of Sanit they builded thee with al the bordes of the sea they tooke the cedar from Libanus to make thee a mast †Okes of Basan they haue hewed for thine ores and thy bankes they haue made thee of the iuorie of India and litle cabbins of the ilands of Italie †Various silke of Aegypt was wouen for thy saile to be put on the mast hyacinth and purple out of the ilands of Elisa were made thy couering †The inhabitants of Sidon and the Aradians were thy rowers thy wise men ô Tyre were made thy gouernors †The ancients of Gebal and wisemen therof had mariners to the seruice of thy diuerse stuffe al the shippes of the sea and their mariners haue bene in the people of thy traffike †The Persians and Lydians and the Lybians were in thine armie thy men of warre the buckler and helmet they did hang in thee for thine ornament †The children of Arad were with thine armie vpon thy walles round about yea and the Pygmeians that were in thy towers hung vp their quiuers on thy walles round about they accomplished thy beautie †They of Carthage thy merchants for the multitude of al riches with siluer iron tinne and lead did they replenish thy marts †Greece Thubal and Mosoch they were thy merchants slaues vessels of brasse they brought to thy people †From the house of Thogorma they brought horses horsemen and mules to thy market †The children of Dedan were thy merchants manie ilands the traffike of thy hand teeth of iuorie and of Heben they exchanged for thy price †The Syrian was thy merchant for the multitude of thy workes the precious stone and purple and branched workes and fine linnen and silke and chodchod they did set forth in thy market †Iuda and the land of Israel they were thy merchants in the principal corne balme and honie and oyle and resine they did set forth in thy marts †The Damacene was thy merchant in the multitude of thy workes in the multitude of diuers riches in fatte wine in woolles of the best colour †Dan and Greece Mosel in thy marts haue set forth wrought yron stacte and calums were in thy merchandise †Dedan thy merchants in tapestrie for seates †Arabia and al the princes of Cedar they were the merchants of thy hand with lambes and rammes and kiddes thy merchants came to thee †The sellers of Saba Reema they were thy merchants with principal spices and precious stone and gold which they did set forth in thy market †Haran and Chene and Eden thy merchants Saba Assur and Chelmad thy sellers †They were thy merchants in diuers manner with folded peeces of hyacinth and of embrodered clothes and of precious riches which were wrapped vp and bound with cordes cedars also they had in thy merchandise †The shippes of the sea thy chief in thy merchandise and thou wast replenished and glorified excedingly in the hart of the sea †In manie waters haue thy rowers brought thee the southwinde hath broken thee in the hart of the sea †Thy riches and thy treasures and thy manifold furniture thy mariners and thy gouerners which hold thy stuffe and were chiefe ouer thy people thy men of warre also that were in thee with al thy multitude that is in the middes of thee shal fal in the hart of the sea in the day of thy ruine †At the sound of the crie of thy gouernours shal the nauies be trubled †And al they that held ore shal goe downe out of their shippes the mariners and al the gouernours of the sea shal stand on the land †and they shal bewaile vpon thee with a loude voice and shal crie bitterly and they shal cast dust vpon their heades and shal be sprinkled with ashes †And they shal shaue baldnes vpon thee and shal be girded with heareclothes and they shal weepe for thee in bitternes of soule with most bitter weeping †And they shal take vp a mournful song vpon thee and shal lament thee What citie is as Tyre which is become silēt in the middes of the sea †Which in the going forth of thy merchandise from the sea didst fil manie peoples in the multitude of thy riches and of thy peoples hast inriched the kinges of the earth †Now thou art destroyed by the sea thy riches are in the bottome of the waters and al the multitude that was in the middes of thee are fallen †Al the inhabitants of the ilands are astonied vpon thee and al the kinges of the same being striken with tempest haue changed their lookes †The merchants of peoples haue hissed vpon thee thou art brought to nothing and thou shalt not be euen for euer CHAP. XXVIII For most
†And they diswaded him saying We are not able but let vs saue our liues now and returne to our brethren and then we wil fight against them and we are few †And Iudas sayd God forbid we should doe this thing to flee from them and if our time be neere let vs dye manfully for our bretheren and let vs not stayne our glorie †And the armie moued out of the campe and they stood to meete them and the horsemen were diuided into two parts and the slingers and the archers went before the armie and of the foreward al mightie †And Bacchides was in the right wing and the legion approched on two sides and they sounded with trumpets †and they also cried out that were on Iudas side euen they also and the earth was moued at the voice of the armies and the battel was fought from morning euen vntil the euening †And Iudas saw that the stronger part of the armie was on the right hand al the stout of hart came together with him †and the right side was discomfited of them and he pursewed them euen to the mount of Azotus †And they that were in the left wing saw that the right wing was discomfited and they folowed after Iudas and them that were with him at the backe †and the battel grew sore and there fel manie wounded of these and of them †And Iudas was slaine and the rest fled †And Ionathas and Simon tooke Iudas their brother and buried him in the sepulcher of their fathers in the citie Modin †And al the people of Israel lamented him with great lamentation and they mourned manie dayes †and sayd How is the mightie fallen that saued the people of Israel †And the rest of the wordes of Iudas battels and of the valient acts that he did and of his greatnes are not described for they were exceding manie †And it came to passe after the death of Iudas there came forth the wicked men in al the costs of Israel and there arose al that wrought iniquitie †In those dayes was made an exceding great famine and al their countrie with themselues yelded to Bacchides †And Bacchides chose the impious men and appointed them lords of the countrie †and they sought out and searched for the freindes of Iudas and brought them to Bacchides and he tooke reuenge on them scorned them †And there was made great tribulation in Israel such as was no◠since the day that there was no prophete seene in Israel †And al the freinds of Iudas gathered and sayd to Ionathas †Since thy brother Iudas died there is not a man like vnto him to goe forth against the enemies Bacchides them that are the enemies of our nation †Now therfore thee haue we chosen this day to be for him our prince and captayne to wage our battel †And Ionathas tooke vpon him at that time the princedom and arose in the place of Iudas his brother †And Bacchides vnderstood it and sought to kil him †And Ionathas vnderstood it Simon his brother and al that were with them and they fled into the desert of Thecua and they pitched by the water of the lake Asphar †And Bacchides vnderstood it and in the day of the Sabbaths came him self and al his armie ouer Iordan †And Ionathas sent his brother captayne of the people to desire the Nabutheians his freindes that they would lend him their prouision which was copious †And the children of Iambri issued forth of Madaba and tooke Iohn and al thinges that he had and went away hauing them †After these wordes it was told Ionathas and Simon his brother that the children of Iambri make a great mariage and bring the bride out of Madaba the daughter of one of the great princes of Chanaan with great pompe †And they remembred the bloud of Iohn their brother and they went vp and hid them selues vnder the couert of the mountayne †And they lifted vp their eyes and saw and loe a tumult and great preparation and the bridegrome came forth and his freindes and his bretheren to meete them with timbrils and musical instruments and manie weapons †And they rose vpon them out of the embushement and slew them and there fel manie wounded the rest fled into the mountaines and they tooke al the spoiles of them †the mariage was turned into mourning and the voice of their musical instruments into lamentation †And they tooke reuenge of the bloud of their brother they returned to the banke of Iordan †And Bacchides heard it and he came on the day of the Sabbaths euen to the brinke of Iordan with a great powre †And Ionathas sayd to his companie Let vs arise and fight against our enemies for it is not to day as yesterday and the day before †For loe battel directly against vs and the water of Iordan on this side and on that side bankes and marrises and forests and there is no place to turne aside †Now therfore crie ye vnto heauen that you may be deliuered out of the hand of your enemies And battel was ioyned †And Ionathas stretched forth his hand to strike Bacchides and he turned aside from him backwards †And Ionathas lept aside and they that were with him into Iordan and they swame ouer Iordan to them †and there fel of Bacchides part that day a thousand men and they returned into Ierusalem †and built fensed cities in Iurie the fortresse that was in Iericho and in Ammaum in Bethoron and in Bethel and Thamnata and Phara and Thopo with high walles and gates and lockes †And he placed a garrison in them that they might exercise emnities against Israel †and he fensed the citie Bethsura and Gazara and the castel and set garisons in them and prouision of victuals †and he tooke the sonnes of the princes of the countrie for hostages put them in the castel in Ierusalem into ward †And in the yeare an hundred fiftie three the second moneth Alcimus commanded the walles of the inner holie house to be destroyed and the workes of the prophets to be destroyed and he began to destroy †In that time was Alcimus strooken and his workes were stayed and his mouth was stopped and he was dissolued with the palsey neither could he speake a word any more and geue commandement touching his house †And Alcimus died at that time with great torment †And Bacchides saw that Alcimus was dead and he returned to the king and the land was quiet for two yeares †And al the wicked thought saying Behold Ionathas and they that are with him dwel in silence securely now therfore let vs bring Bacchides and he shal take them al in one night †And they went and gaue him counsel †And he arose to come with a great armie and he sent secretly
Isaac and Iacob and of Osee and Amos and of Ioel and Abdias and Ionas and Michaeas †and Naum and Habacuc of Sophonias Aggaeus Zacharias and Malachias who also is called the Angel of our Lord. CHAP. II. The Synagogue expostulateth with her children for their ingratitude 10. shewing that they shal be forsaken and the gentiles called THVS saith our Lord I brought this people out of bondage to whom I gaue commandment by my seruantes the Prophetes whom they would not heare but made my counsel frustrate †Their mother that bare them sayth to them Goe children because I am a wydow and forsaken †I brought you vp with ioy haue lost you with mourning sorow because you haue sinned before our Lord your God haue done that which is euil before him †But now what shal I doe to you I am a wydow and desolate goe my children aske mercie of our Lord. †And I cal thee ô father a witnes vpon the mother of the children that would not keepe my testament †that thou geue them confusion their mother into spoile that there be no generation of them †Let their names be dispersed into the Gentiles let them be destroyed out of the land because they haue despised my sacrament †Woe be to thee Assur which hidest the wicked with thee Thou naughtie nation remember what I did to Sodom Gomorrha †whose land lieth in cloddes of pitch heapes of ashes so wil I make them that haue not heard me saith our Lord omnipotent †Thus saith our Lord to Esdras Tel my people that I wil geue them the kingdom of Ierusalem which I ment to geue to Israel †And I wil take to me the glorie of them and wil geue them eternal tabernacles which I had prepared for them †The wood of life shal be to them for an odour of oyntment and they shal not labour nor be wearied †Goe you shal receiue Aske for your selues a few dayes that they may abide Now the kingdom is prepared for you watch ye †Cal thou heauen and earth to witnes for I haue destroyed euil and haue created good because I liue sayth our Lord. †Mother embrace thy children bring them vp with ioy As a doue confirme their feete because I haue chosen thee sayth our Lord. †And I wil raise agalâ—e the dead out of their places and out of the monumentes I wil bring them forth because I haue knowen my name in Israel †Feare not ô mother of the children because I haue chosen tâ—ee faith our Lord. †I wil send thee ayde my seruantes I saie and Ieremie at whose counsel I haue sanctified and prepared for thee twelue trees loden with diuerse fruites †and as manie fountaines flowing milke and honie and seuen huge mountaines hauing the rose and the lilie in the which I wil fil thy children with ioy †Iustifie thou the widow iudge for the pupil geue to the needie defend the orphane cloth the naked †cure the broken feeble mocke not the lame defend the maimed and admitte the blind to the vision of my glorie †The old man the yong keepe with in thy walles where thou shalt finde the dead committe them to the graue signing it I wil geue thee the first seate in my resurrection †Pause and rest my people because thy rest shal come †As a good nurce nourish thy children confirme their feete †The seruantes that I haue geuen thee none of them shal perish For I wil require them of thy number †Be not wearied For when the day of affliction and distresse shal come others shal weepe and be sad but thou shalt be merie and plenteous †The gentiles shal enuie and shal be able to doe nothing against thee sayth our Lord. †My handes shal couer thee that thy children see not hel †Be pleasant thou mother with thy children because I wil deliuer thee sayth our Lord. †Remember thy children that sleepe for I wil bring them out of the sides of the earth wil doe mercie with them because I am merciful sayth our Lord omnipotent †Embrace thy children til I come shew them mercie because my fountaines runne ouer and my grace shal not faile †I Esdras receiued commandment of our Lord in mount Oreb that I should goe to Israel to whom when I came they refused me and reiected commandement of our Lord. †And therfore I say vnto you gentiles which heare and vnderstand Looke for your pastor he wil geue you the rest of eternitie because he is at hand that shal come in the end of the world †Be ye readie for the rewardes of the kingdom because perpetual light shal shine to you for time euerlasting †Flee from the shadow of this world receiue ye the pleasantnes of your glorie I openly cal to witnes my sauiour †Receiue the commended gift and be pleasant geuing thankes to him that called you to the heauenlie kingdomes †Arise stand see the number of them that are signed in the feast of our Lord. †They that haue transferred them selues from the shadow of the world haue receiued glorious garmentes of our Lord. †Receiue ô Sion thy number and shut vp thyne made white which haue accomplished the law of our Lord. †The number of thy children which thou didst wish is ful Desire the powre of our Lord that thy people may be sanctified which was called from the beginning †I Esdras saw in mount Sion a great multitude which I could not number and they did al prayse our Lord with songes †And in the middes of them was a young man high of stature appearing aboue ouer them al he put crownes vpon euerie one of their heades and he was more exalted And I was astonied at the miracle †Then asked I an Angel and sayd Who are these Lord †Who answering sayd to me These are they that haue laid of the mortal garment and taken an immortal and haue confessed the name of God Now they are crowned and receiue palmes †And I sayd to the Angel That yongman what is he which putteth the crownes vpon them and geueth palmes into their handes †And answering he sayd to me The same is the Sonne of God whom they did confesse in the world I begane to magnifie them that stood strongly for the name of our Lord †Then sayd the Angel to me Goe tel my people what maner of meruelous thinges and how great thou hast sene of the Lord God CHAP. III. The workes of God are wonderful from the beginning 7. and men vngratful 13. In Abraham God chose to himself a peculiar people who neuertheles were froward and obstinate 23. He also chose Dauid but stil the people were sinful 28. the Babylonians also by whom they are afflicted are no lesse but rather greater sinners IN the thirteth yeare of the ruine of the citie I was in
the immortalitie to come wherein corruption is past †intemperance is dissolued incredulitie is cut of and iustice hath increased truth is sprong †For then no man can saue him that hath perished nor drowne him that hath ouercome And I answered †and sayd This is my word the first and the last that it had bene better not to geue the earth to Adam or when he had now geuen it to restraine him that he should not sinne †For what doth it profit men presently to liue in sorow and being dead to hope for punishment †O what hast thou done Adam For if thou didst sinne it was not made thy fal only but ours also which came of thee †For what doth it profit vs if immortal time be promised to vs but we haue done mortal workes †And that euerlasting hope is foretold vs but we most wicked are become vayne †And that habitations of health and securitie are reserued for vs but we haue conuerst naughtely †And that the glorie of the Highest is reserued to protect them that haue slowly conuerst but we haue walked in most wicked wayes †And that paradise shal be shewed whose fruite continueth incorrupted wherin is securitie and remedie †but we shal not enter in for we haue conuerst in vnlawful places †And their faces which haue had abstinence shal shyne aboue the starres but our faces blacke aboue darkenes †For we did not thinke liuing when we did iniquitie that we shal beginne after death to suffer †And he answered and sayd This is the cogitation of the battel which man shal fight who is borne vpon the earth †that if he shal be ouercome he suffer that which thou hast sayd but if he ouercome he shal receiue that which I say †for this is the life which Moyses spake of when he liued to the people saying Choose vnto thee life that thou mayst liue †But they beleued him not no nor the Prophetes after him no nor me which haue spoken to them †Because there should not be sorow vnto their perdition as there shal be ioy vpon them to whom saluation is perswaded †And I answered and sayd I know Lord that the Highest is called merciful in that that he hath mercie on them which are not yet come into the world †and that he hath mercie on them which conuerse in his law †and he is long suffering because he sheweth long sufferance to them that haue sinned as it were with their owne workes †and he is bountiful because he wil geue according to exigentes †and of great mercie because he multiplieth more mercies to them that are present and that are past and that are to come †For if he shal not multiplie his mercies the world shal not be made aliue with them that did inherite it †And he geueth for if he shal not geue of his bountie that they may be releeued which haue done iniquitie the tenth thousand part of men can not be quickned from their iniquities †And the iudge if he shal not forgeue them that are cured with his word and wype away a multitude of contentions there should not perhaps be leaft in an innumerable multitude but very few CHAP. VIII God is merciful in this world yet fewe are saued 6. Gods workes and disposition of his creatures are meruelous 15 Esdras prayeth for the people of Israel 37. and saluation is promised to the iust and punishment threatned to the wicked AND he answered me sayd This world the Highest made for manie but that to come for few †And I wil speake a similitude Esdras before thee For as thou shalt aske the earth and it wil tel thee that it wil geue much more earth wherof earthen worke may be made but a liâ—le dust wherof gold is made so also is the act of this present world †Manie in deede are created but few shal be saued †And I answered and sayd Then ô soul swallow vp the sense and deuoure that which is wise †For thou art agred to obey and willing to prophecie For there is no space geuen thee but only to liue †O Lord if thou wilt not permitte thy seruant that we pray before thee and thou geue vs seede to the hart and tillage to the vnderstanding wherof may the fruite be made wherby euerie corrupt person may liue that shal beare the place of a man †For thou art alone and we are one workmanshippe of thy handes as thou hast spoken †and as now the bodie made in the matrice and thou doest geue the meÌ„bers thy creature is preserued in fire water and nine monethes thy workemanship doth suffer thy creature that is created in it †and it self that keepeth and that which is kept both shal be preserued and the matrice being preserued rendreth agayne at some time the thinges that are growen in it †For thou hast commanded of the members that is the brestes to geue milke vnto the fruite of the brestes †that the thing which is made may be nourished til a certayne time and afterward thou mayst dispose him to thy mercie †For thou hast brought him vp in thy iustice and hast instructed him in thy law and hast corrected him in thy vnderstanding †and thou shalt mortifie him as thy creature and shalt geue him life as thy worke †If then thou wilt destroy him that is made with so great labours it is easie by thy commandment to be ordayned that also which was made might be preserued †And now Lord I wil speake of euerie man thou rather knowest but concerning thy people for which I am sorowful †and concerning thine inheritance for which I mourne and for Israel for whom I am pensiue and concerning Iacob for whom I am sorowful †Therfore wil I begin to pray before thee for me for them because I see our defaultes that inhabite the earth †But I haue heard of the celeritie of the iudge that shal be †Therfore heare my voyce and vnderstand my word and I wil speake before thee †The beginning of the wordes of Esdras before he was assumpted and I sayd Lord which inhabitest the world whose eyes are eleuated vnto thinges on high and in the ayre †and whose throne is inestimable and glorie incomprehensible by whom standeth an host of Angels with trembling †whose keping is turned in wynde and fire thou whose word is true and sayings permanent †whose commandment is strong and disposition terribe whose looke dryeth vp the depthes and indignation maketh the mountaynes to melt and truth doth testifie †Heare the prayer of thy seruant with thine eares receiue the petition of thy creature †For whiles I liue I wil speake and whiles I vnderstand I wil answere †Neither doe thou respect the sinnes of thy people but them that serue thee in truth †Neither doe thou attend the impious endeuours of the nations but them
†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
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. â—ened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â— estament Three fifeties sign â—â—â— Pâ—naâ—ce Mercie vvith â—ustice and Praises of God 〈◊〉 ◠〈◊〉 An. Dâ— 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. â—iuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to â—ee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâ—dom sufficieth but such laborious seeking is required as a couetous man sâ—ekerbâ—reâ—sure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â— c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â— 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â— v. 18. 4. Admitteth no iudge but himself â—it â— v. 11. a It auaileth litle to heare good instructions except we 〈…〉 them in memorie b not â—n books only but in the hart c and â—ut them in execution d knovv also that al thy streingth is in Goâ— in whom thâ—â— mâ—â—st 〈◊〉 â—â—ust not in thâ—â— o 〈…〉 〈…〉 e e 〈◊〉 and 〈…〉 〈…〉 those that endeuour 〈◊〉 God is a 〈◊〉 of his sâ—uâ—ur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M 〈…〉 for the wordes of thy mouth i Almes in season 〈◊〉 vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ— from being â—ust but that â—ustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâ—idels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ— six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne
are circumcised in hart which argueâ—h them of hypochrifie :: Heathnisâ— idolaters thought theâ—â— was diuine powre in the planetes and other starres But the faithful know thâ—â— they are the creatures of God made for the benefite of men not that men should serue or feare thâ—â— :: Of other idols made of vvood siluer gold and the like it is more easie to see the vanitie Mich. 7. Apoc. 15. Psa 134. :: Man can not do anie good thing without Gods helpe nor anie euil without his permission neither of which destroyeth freewil As in the present example Nabuchodonosor could not afflict the Iewes but by Gods permision Psal 6. Psal 78. :: Not for the priuilegies of kinred being the children of Abraham Isaac and Iacob nor for suffering circumcision nor for the rest of the Sabbath but for obedience in keeping the couenant and precepts our Lord is the God of Israel and Israel his people S. Ierom. :: Ch. 7. v. 16. ch 14. v. 11. :: Flesh offered in sacrifice is holâ—e but profiteth not those that are obstinate in sinne :: By consent of al Churches saith S. Ierom this is spoken of Christ :: VVho so bore himself as if he had not knowen when the Iewes condemned him in their councel For otherwise he knew and foretold that he should be betrayed crucified Mat. 20. v 18. 19 ch 26 v. 2. :: He speaketh only of the wicked for stil some reliques remaine Isa 10. Ier. 4. Ro. 9. :: Prophetes other holie men not ignorant nor doubtful of Gods prouidence speake sometimes in the person of the weake as desirous to know why God suffereth the wicked to prosper in this world and the godlie to be afflicted Iob. 21. v. 7. Dauid Psal 72. v. 2. 3. Abacuc 1. v. 3. Iob. 21. Abac. 1. * Sâ—gregate :: After that the children are chasticed the rodde is to be burned The 2. part The peoples ingratitude sâ—ning against God and persecuring the Prophet :: Prophecies vttered in factes haue more force to perswade then only wordes And therfore the Prophetes by Gods commandment vse both these wayes Heb. 1. :: An other prophetical similitude to signifie that the Iewes shal be perplexe not knowing what to do in extreme disstresse as sensles men ouercome with much wine â—am 1. :: Custome is as it were an other nature hard to be altered yet Gods grace raiseth some inueterate sinners to true repentance but this is rare And of them selues without grace no sinners can rise nor repent :: The Iewes suffered famine thirst by reason of drought for their sinnes which also signifieth depriuation of Godâ— grace for their former wickednes :: As one that braggeth and esteemeth him self strong :: False prophetes seducing the people can not excuse them from sinne For when the blind leadeth the blind both fal into the pitte Lam. 1. 2. :: Notwithstanding there were very manie greuous sinners yet in respect of the iust the Church is a virgine :: The Geneua Bible is corruptly translated contrarie to the Hebrew and Greeke Though Moyses and Samuel stood before me :: This Hebrew phrase signifieth that some shal dye by sicknes some by the sword some by famine some shal be lead into captiuitie as God hath feuerally ordayned Zach. 11. 4. Reg. 21. Amos. 8. :: There can hardly be concord betwen potent kingdomes :: The weaker is easily afflicted by the stronger :: The Prophet fearing his ovvne vveaknes prayeth to be deliuered from persecution :: Defer not to deliuer me As Psal 12. v 2. 3 Psal 1. 2â— :: Vaine hopes :: The people shal yeld to the prophets admonition not he to their peruersitie No prayers of others do aauaile for obstinate impenitent sinners Sainctes after their death pray for men in this world This text is vnderstood of Moyses and Samuel them selues :: Ieremie not only liued single in the time of tribulation but also remaâ—ned a virgin al his liâ—e S. Ierâ—m li 1. aduer Iouian post medium :: After long expectation of amendment generation after generation adding more sinnes at last cometh great punishment :: But againe after punishment God sheweth his mercie :: The Apostles :: Other Apostolical men :: Not only Christ is a rock but he hath also geuen to his Apostle Peter to be called a rocke In whose iudgements they that rest are rightly sayde to be translated from the rocke S. Iero. in hunc locum :: To make men is the worke of God and therfore it is very absurde that a man can make goddes S. Iero. ibidem :: These metaphorical termes signifie that their sinnes were inueterated and hard to be blotted out :: Chiefe and principal trust must be in Gods helpe not in mans strength or policie Isa 30. Psal 1. :: It is proper to God only by his owne powre to search the hart of man and to know his secrete thoughts vvhich men nor Angels can not naturally know but holie Angels glorified Sainctes do knovv the thoughtes of men by light of glorie vvhen mortal men pray vnto them prophetes know by light of prophecie as Elizeus savv vvhen Giezi tooke bribes and by special inspiration S. Peter knew the fraude of Ananias Za phira Act. 5. Psa 7. v. 10. Apoc. 2. v. 23. :: By the sabbath as often els vvhere is meant the obseruation of al the lavv :: Such temporal rewardes vvere commonly promised in the old testament but in the nevv is promised life euerlasting eternal glorie :: A potter can make a nevv vessel of the same clay being misformed in casting so it be yet fresh moyst but God can also reforme man being hardned in hart as if he made a new potte of an old one broken into peeces or deformed Isa 45. Rom. 9. :: Alluding to his owne persecution the prophet here speaketh expresly of Christ as S. Ierom sheweth it verified when the Iewes crucified Christ crying Crucifie him crucifie him :: VVordes actions together instruct both by the eares eyes and so moue more effectually as S. Ierom often noteth :: That which is vnpossible to men is possible to God Mat. 19. See Annot ch 18. v. â— :: Phassur signifieth multiplying principalitie but his name was changed into Feare on euerie side to signifie that he should be terrified by many enimies :: As Iob saith S. Ierom so this holie prophet in hyperbolical wordes she weth his afflicted mind signifying that which our Sauiour also affirmeth Mat. 26. It were better not to be then to be in miserie as Iacob hauing liued in much trauel and affliction calleth his dayes few and euil Gen. 47. Amos also â—â— 5. saith The day of our Lord afflicting is darknes not light Likewise S. Paul calleth this world wicked Gal. 1 and the dayes euil Ephes 5. Iob. 3. The 3. part Comminations to Ierusalem especially to the King euil priests false prophets for which Ieremie is againe persecuted :: This reuelation was made to
Confidence in God procureth his assistance Psa 106. * li. 2. c. 8. v. 8. O :: The fourth great battle of Iudas vvas agaynst Lysias sent by Antiochus into Iurie 1. Reg. 17. 1. Reg. 14. :: As it vvas the first and chiefe intention of Iudas to defend religion holie things so hauing expugned their enimies his chief care is to purge the temple and to restore al holie rites of Gods true seruice :: Altars temples statues of false goddes made of stone and set vp in the temple ch 1. v. 50. vvere novv destroyed :: The temple vvas purged tvvo yeares some thing more after the prophanation vvhich vvas in the yeare 145. ch 1. v. 57. :: Our Sauiour obserued this feast being instituted long after the Lavv of Moyses Ioan. 10. v. 226 Ioan. 10. * li. 2. â— 10. v. â— :: In this chapter is mention of tenne battles in vvhich Iudas or his bretheren Ionathas and Simon vvere victors Q :: The first against the Idumeans in Aâ—rabathane :: The second against the Beanites a vtterly destroyed :: The third against the Ammonites b villages :: The fourth against the Galadites :: The fifth against the Galileans of the Gentiles :: The sixth against the Carnaimites :: The seuenth against the Ephronites Num. 20. :: A good and pious captaine cherisheth and comforteth the vveake souldiars and enâ—oreged â—l to shew their soâ—titude :: Men that preâ—ume of their ovvne strength without commission from lawful auctotitie haue not Gods assistance and so faylein their attemptes as not called of God amongst those men by vvhom saluation is made in Israel v. 62. :: The eight against the Idumeans in Chebron :: The ninth against the Samaritanes :: The tenth against the Philistimes in Azotus :: The ful historie of Antiochus Epiphanes his death is vvritten in this chapter to the 16. v. and in al the 9. of the second booke Finally he returned into the countrie of Babylon but before he arriued there he heard the bad newes of his armie in Iurie fel into intolerable and desperate diseases v. 8. and li. 2. ch 9. v 5. :: Al this vvas but seaned repentance li. â— ch 9. v 13. :: Antiochus begane to persecute the Ievves in the yeare 143. ch 1. v. 21. and dying this yeare 149 it appeareth that his persecution dured about six yeares or some vvhat more agreable to the answer of the Angel Dan. 8. v. 14. that it should indure 2300. dayes vvhich make six yeares almost foure monethes vvithin vvhich time Iudas by his valure obteyned purged the holie places in the yeare 148. ch 6. v 52 some monethes before Antiochus death * li. 2. c. 9. v. 1. S * li. 2. c. 10. v. 10. V :: Bloud of the grup vvine Deut â—2 v 14. aâ—â— iuyce of mulberies do incite elephantes to fight Aâ— some kinde of bloud or smel therof doth incire houndes to hunt Vallesius c. 82 sacrae Philosophia :: S Ambiose li. 1 c. 40 Offic. highly commendeth the fortitude of this souldiat putting himself in so present danger of death fighting for religion * li. 2. c. 13. v. 1. X :: This Scleucus vvas brother to Antiochus Epiphanes so Antiochus Eupator vvas Demetrius his consin german :: Alcimus was novv in place of the high-priest as Menelaus had bene before him set vp by Antiochus therfore is righâ—ly here sayd he vvould haue bene the chiefe priest but in dede vvas not For the true high-priesthood vvas amongst the Machabees :: This vsurper vvith his complices deuised false accusations against Iudas and the rest to incense the king against them And by great giftes gayned the kings fauour li. 2 c. 14. v. 4. :: Among the Scribes the Assideans vvere first consulted being as lerned as the Pharises or anie other and in dede more sincere as we noted ch 2. v. 42. :: And so Alcimus deceiuing them in a matter of fact tovvitte that himself meant truly as he did not cruelly murdered threâ— score of them Psal 78. * li. 2. c. 14. v. 1. :: This Nicanor vvas the most terrible enimie against Iudas but was at last slaine by him v. 43. li. 2. c. 15. v. 28. Z * li. 2 c. 14. v. 12. :: This was the last conflict betwen Iudas and Nicanor vvritten more largely in the last chapter of the second booke 4. Reg. 19. :: VVhiles Iudas disposed thinges perteyning to religion and the common-vvealth Demetrius prepared for warres ch 9. v. 3. * li. 2. c. 15. v. 1. :: Of the renow med actes of the Romans other Historiographers haue also vvritten largely especially Liuius Diodorus Iustinus Florus Varre Plutarchus and manie others d :: Vvhat places these vvere losephus expresseth li. 12. c. 17. :: Polybius li. 5. vvriteth that Antiochus had 102. elephants in his vvarre against Prolemeus therfore it is not to be merueled that he had 120. against the Romans :: Though Rome vvas then gouerned by tvvo consuls Yet one only ruled euerie day in their course not both in one day for so saith Liuius li. 2 hist it should haue bene more terror of tvvo rulers then before it had bene of one king :: This happened about a yeare after the death of Nicanor ch 7. v. 50 li. 2 c. 15 38. :: Strongest men are not free from first motions of perturbation but reflecting vpon their ovvne infirmitie and considing in Gods prouidence take corege in a good cause being assured either of temporal victorie or of eternal glorie As now it happened to this most glorious Champion v. 18. :: The mightie may fal in the sight of men but Iudas his fortitude proued and confirmed by former heroical actes vvith prosperous successe vvas now perfectly consummate by this most glorious end S. Ambr. li. 1. c. 4â— Offre :: VVhere there is no gouernour the people shal fal Pro. 11. v. 14. :: Ionathas the third general captaine of the Macha bees vvas also high priest after the death of Iudas Though Alcimus by the kinges fauoure vniustly vsurped the office ch 7. v. 9. vvhiles Iudas yet liued and vntil this time v 54. :: They also killed him v. 38. 42. :: To reuenge or punish faultes in due measure other right circumstances is a special vertue moderating mans defence of his person honour or right vvithout crueltie or remisnes and so the children sometimes are temporally punished for their parents finnes and the communitie for their leaders either for their consent before the fact or after or to preuent that they doe not the like S. Tho. 2. 2. q. 108. 2. Par. 20. v. 3. :: Ionathas and his men svvame not to the other side but to an other place on the same side for othervvise the armies had bene parted by the riuer and so there had bene no conflict that time :: Iosephus li. 12. c. 17. confesseth that Iudas vvas highpriest but erreth in saying he succeded after Alcimus neither considering that Alcimus vvas not in dede
thinke as if thou were to pay it †Iudge not agaynst a iudge because he iudgeth according to that which is iust †With the audacious goe not on the way lest perhaps he burden thee with his euils for he goeth according to his owne wil and thou shalt perish together with his follie †With an angrie man make no brawle and with the audacious goe not into the desert because bloud is as nothing before him and where there is no helpe he wil ouerthrow thee †Conferre no counsel with fooles for they can not loue but such thinges as please them †Before a stranger doe no matter of counsel for thou knowest not what he wil bring forth †Make not thy hart manifest to euerie man lest perhaps he repay thee false kindnes and speake reprochfully to thee CHAP. IX Great prudence is required in conuersation betwen men and wemen 14. Esteme old freindes 16. Emulate not sinners 18. Auoide the companie of malicious 21. Consult with the prudent hauing God euer before thyne eyes BE not ielous ouer the wife of thy bosome lest she shew vpon thee the malice of wicked doctrine †Geue not to a woman the power of thy soule lest she goe in thy strength and thou be confounded †Looke not vpon a woman that is desirous of manie lest perhaps thou fal into her snares †With her that is a dauncer be not daily conuersant nor heare her lest perhaps thou perish in her efficacie †Behold not a virgin lest perhaps thou be scandalized in her beautie †Geue not thy soule to harlottes in any poynt lest thou destroy thyself and thine inheritance †Looke not round about in the waves of the citie nor wander vp and downe in the streates therof †Turne away thy face from a trimmed woman and gaze not about vpon an others beautie †By the beautie of a woman manie haue perished and hereby concupiscence is inflamed as a fire †Euerie woman that is an harlot shal be troden vpon as dung in the way †Manie hauing admired the beautie of an other mans wife haue become reprobate for her communication burneth as fire †Sit not at al with an other mans wife nor repose vpon the bed with her †and striue not with her at the wine lest perhapes thy hart decline toward her with thy bloud thou fal into perdition †Forsake not an old frend for the new wil not be like to him †A new frend is as new wine it shal waxe old and thou shalt drinke it with sweetnes †Doe not zelousely desire the glorie and the riches of a sinner for thou knowest not what his subuersion shal be †Let not the iniurie of the vniust please thee knowing that euen to hel the impious shal not please †Be far from the man that hath power to kil and thou shalt not suspect the feare of death †And if thou come to him committe nothing lest perhaps he take away thy life †Know it to be communication with death because thou shalt goe in the middes of snarres and shalt walke vpon the weapons of the sorowful †According to thy powre beware thee of thy neighbour and treate with the wise and prudent †Let iust men be thy ghests and let thy gloriation be in the feare of God †and let the cogitation of God be in thy vnderstanding al thine enarration in the precepts of the Highest †Workes shal be praysed in the handes of artificers and the prince of the people in the wisdom of his speach but the word of the ancients in the sense †A man ful of tongue is terrible in his citie and he that is rash in his word shal be odious CHAP. X. Wise superiors are very necessarie because the multitude folow their example 6. Remitte and forget iniuries detest pride iniustice contumelie and auarice 12. Life is short 14. Pride is the roote of al sinnes 23. Iust pouertie is better then sinful riches 31. Mekenes and modestie are necessarie in al men A wise iudge shal iudge his people and the principalitie of the wise shal be stable †According to the Iudge of the people so also are his ministers and what maner of man the ruler of a citie is such also are the habitants therein †An vnwise king shal destroy his people and cities shal be inhabited by the vnderstanding of the prudent †The powre of the earth is in the hand of God and he wil rayse vp a profitable ruler for a time ouer it †The prosperitie of man is in the hand of God vpon the face of the scribe he wil put his honour †Anie iniurie of thy neighbour remember not and doe nothing by workes of iniurie †Pride is odious before God and men and al the iniquitie of the nations is execrable †A kingdome is translated from nation vnto nation because of iniustices and iniuries and contumelies and diuerse deceites †But nothing is more wicked then the couetous man Why is earth and ashes proud †Nothing is more wicked then to loue money For he hath his soule also to sel because in his life he hath cast forth his most in ward thinges †Al power is of short life Long sicknes greueth the Physicion †Short sicknes the Physicion cutteth of at the first so also the king is to day to morow he shal die †For when a man shal die he shal inherite serpents and beasts and wormes †The begynning of the pride of man is to apostatate from God †because his hart is departed from him that made him for pride is the begynning of al sinne he that holdeth it shal be filled with curses it shal subuert him in the end †Therfore hath our Lord dishonoured the congregations of the euil hath destroyed them euen to the end †God hath destroyed the seates of proud princes and hath made the meeke sitte in their stead †God hath made the rootes of the proud nations to wither and hath planted the humble of the nations themselues †Our Lord hath subuerted the landes of the gentiles and hath destroyed them euen to the fundation †He hath made of them to wither and hath destroyed them and hath made the memorie of them to cease from the earth †God hath destroyed the memorie of the proud and hath left the memorie of them that are humble in vnderstanding †Pride was not created to men nor wrath to the nation of wemen †That seede of men shal be honoured which feareth God but that seede shal be dishonoured which transgresseth the commandments of our Lord. †In the middes of brethren their ruler shal be in honour and they that feare our Lord shal be in his eyes †The glorie of the rich of the honourable and of the poore is the feare of God †Despise not the iust man that is poore and magnifie
not the sinful man that is rich †The great one and the iudge and the mightie is in honour and there is none greater then he that feareth God †Free men wil serue a seruant that is wise and a man that is prudent and hath discipline wil not murmur being rebuked and the ignorant shal not be honoured †Extol not thyself in doing thy worke and linger not in the time of distresse †better is he that worketh and abundeth in al thinges then he that glorieth and lacketh bread †Sonne in mildenes keepe thy soule and geue him honour according to his desert †Him that sinneth agaynst his owne soule who shal iustifie and who shal honour him that dishonoureth his owne soule †The poore man is glorified by his discipline and feare there is a man that is honoured for his substance †But he that is glorified in pouertie how much more in substance and he that is glorified in substance let him feare pouertie CHAP. XI Wisdom by humilitie meriteth exaltation 7. Iudge not before examination 16. Trust not in riches 14. God sendeth both prosperitie and aduersitie for the good of his seruants 31. Take heede of the deceiptful THE wisdom of the humble shal exalt his head shal make him sitte in the middes of great men †Prayse not a man in his beautie neither despise a man by his looke †The bee is smal among fowles and her fruite hath the beginning of sweetnes †In apparel doe not glorie at any time nor be extolled in the day of thine honour because the workes of the Highest onlie be meruelous and his workes are glorious and secrete and not seene †Manie tyrantes haue sitte in the throne and he whom no man would thincke hath worne the crowne †Manie mightie men haue bene greatly oppressed and the glorious haue bene deliuered into the handes of others †Before thou enquire blame no man and when thou hast enquired chasten iustly †Before thou heare answer not a word and in the middes of ancients adde not to speake †Striue not for that thing which doeth not molest thee and consiste not in the iudgement of sinners †Sonne let not thy doings be in manie thinges and if thou be rich thou shalt not be free from sinne for if thou pursew thou shalt not attayne and if thou runne before thou shalt not escape †There is one that laboureth and hasteneth and is a sorowful impious man and so much the more he shal not abound †There is a lither man that wanteth recouerie more fayling in strength and abunding in pouertie †and the eie of God hath respected him in good and hath erected him from his low estate and hath exalted his head and manie haue merueled at him and haue honoured God †Good thinges and euil life and death pouertie and honestie are of God †Wisdom and discipline and the knowlege of the law are with God Loue and the wayes of good thinges are with him †Errour and darkenes are created with sinners and they that reioyce in euils waxe old in euil †The gift of God is permanent to the iust and his prospering shal haue successe for euer †There is that is enriched by doing sparingly and this is the portion of his reward †in that he sayth I haue found me rest and now I wil eate of my goods alone †and he knoweth not that time passeth death approcheth and he must leaue al to others and shal die †Stand in thy couenant and commen therein and grow old in the worke of thy commandements †Abide not in the workes of sinners But trust in God and tarie in thy place †For it is easie in the eies of God sodainly to enrich the poore man †The blessing of God hasteth to the reward of the iust and in a swift houre his prospering fructifieth †Say not What neede I and what good shal I haue by this †Say not I am sufficient for my self and what shal I be made worse by this †In the day of good thinges be not vnmindful of euils and in the day of euils be not vnmindful of good thinges †because it is easie before God in the day of death to reward euerie one according to his wayes †The malice of an houre maketh obliuion of great voluptuousnes and in the end of a man is the disclosing of his workes †Before death prayse no man because a man is knowen in his children †Bring not euerie man into thine house for there be manie traynes of the deceitful man †For as the stomakes belche of stinking breathes and as the partriche is brought in the cage and as the doe into the snare so also the hart of the proude and as a watche man that seeth the fal of his neighbour †For turning good thinges into euil he lyeth in wayte and on the elect he wil lay a blot †For of one sparke fire is increased and of a deceitful man bloud is increased and a sinful man lyeth in wayte for bloud †Take heede to thy self of the pestiferous person for he forgeth euils lest perhaps he bring vpon thee derision for euer †Admitte a straunger to thee and he shal ouerthrow thee in an hurlewind shal make thee an aliene from thine owne CHAP. XII Vse beneuolence towards good men 10. Trust not enemies ouer much IF thou wilt doe good know to whom thou doest it and there shal be much thanke in thy good deedes †Doe good to the iust and thou shalt finde great rewarde and if not of him assuredly of our Lord. †For it is not wel with him that is euer occupied in euil thinges and that geueth not almes because the Highest both hateth sinners and hath mercie on them that are penitent †Geue to the merciful and receiue not the sinner both to the impious to sinners he wil repay vengeance keping them vnto the day of vengeance †Geue to the good and receiue not a sinner †Doe good to the humble and geue not to the impious prohibite to geue him bread lest therin he be mightier then thou †for thou shalt finde duble euils in al the good whatsoeuer thou shalt do to him because the Highest hateth sinners and wil repay vengeance to the impious †A freind shal not be knowen in prosperitie and an enimie shal not be hid in aduersitie †In the prosperitie of a man his enimies are in sorow and in affliction a freind is knowne †Credite not thyn enemie for euer for as a brasse potte his wickednes rusteth †and if humbling himself he goe crouching be aduised in thy mind and beware of him †Place him not by thee neither let him sitte on thy right hand lest perhaps turning into thy place he seke after thy seate and at the last thou know my wordes and be pricked in my sayinges †Who