thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
expedient that one man dye for the people and the whole nation perish not vvhich the holie Euangelist ascribeth to his office being highpriest of that yeare he prophecied that IESVS should dye for the nation and not only for the nation but togather into one the children of God that were dispersed IESVS REDEMER correct in vs our errors gather the dispersed conserue them that are and shal be gathered make al one flocke in one fould vnder one Pastour thy selfe IESVS CHRIST To whom with the Father and the Holie Ghost be al thankes praise honour and glorie now and for euer and euer AMEN The prayer of Manasses vvith the second third Bookes of Esdras extant in most Latin and vulgare Bibles are here placed after al the Canonical bookes of the old Testament because they are not receiued into the Canon of Diuine Scriptures by the Catholique Church THE PRAYER OF MANASSES KING OF IVDA WHEN HE WAS HELD CAPTIVE IN BABYLON LORD omnipotent God of our fathers Abraham Isaac and Iacob and of their iust sede which didst make heauen and earth with al the ornamentes of them which hast bound the sea with the word of thy precept which hast shut vp the depth and sealed it with thy terrible and laudable name whom al thinges dread tremble at the countinance of thy powre because the magnificence of thy glorie is importable the wrath of thy threatning vpon sinners is intollerable but the mercie of thy promise is infinite and vnsearchable because thou art our Lord most high benigne long suffering and very merciful and penitent vpon the wickednes of men Thou Lord according to the multitude of thy goodnes hast promised penance and remission to them that haue sinned to thee and by the multitude of thy mercies thou hast decreed penance to sinners vnto saluation Thou therfore Lord God of the iust hast not appointed penance to the iust Abraham Isaac and Iacob them that haue not sinned to thee but hast appointed penance for me a sinner because I haue sinned aboue the number of the sand of the sea Myne iniquities Lord be multiplied mine iniquities be multiplied and I am not worthie to behold looke vpon the height of heauen for the multitude of mine iniquities I am made crooked with manie a band of yron that I can not lift vp my head and I haue not respiration because I haue stirred vp thy wrath and haue done euil before thee I haue not done thy wil and thy commandmentes I haue not kept I haue set vp abominations and multiplied offenses And now I bowe the knee of my hart beseeching goodnes of thee I haue sinned Lord I haue sinned I acknowlege myne iniquities Wherefore I beseech disiring thee forgeue me Lord forgeue me and destroy me not together with myne iniquities neither reserue thou for euer being angrie euils for me neither damme me into the lowest places of the earth because thou art God God I say of the penitent in me thou shalt shew al thy goodnes because thou shalt saue me vnworthie according to thy great mercie and I wil prayse thee alwayes al the dayes of my life because al the power of the heauens prayseth thee and to thee is glorie for euer and euer Amen THE THIRD BOOKE OF ESDRAS For helpe of the readers especially such as haue not leysure to read al vve haue gathered the contentes of the chapters but made no Annotations because the text it self is but as a Commentarie to the Canonical bookes and therfore we haue only added the concordance of other Scriptures in the margin CHAP. I. Iosias king of Iuda maketh a great Pasch 7. geuing manie hostes to such as wanted for sacrifice 14. the Priestes and Leuites performing their functions therin 22. in the eightenth yeare of his reigne 25. He is slayne in battel by the king of Aegypt 32. and much lamented by the Iewes 34. His sonne Ieconias succedeth 37. After him Ioacim 40. who is deposed by the king of Babylon 43. Ioachin reigneth three monethes and is caried into Babylon 46. Sedecias reigneth eleuen yeares wickedly 52. and he with his people is caried captiue into Babylon the citie and temple are destroyed 57. so remayned til the Monarchie of the Persians AND Iosias made a Pasch in Ierusalem to our Lord immolated the Phase the fourtenth moone of the moneth †appointing the Priestes by courses of dayes clothed with stoles in the temple of our Lord. †And he spake to the Leuites the sacred seruantes of Israel that they should sanctifie them selues to our Lord in the placing of the holie arke of our Lord in the house which king Salomon sonne of Dauid built †It shal not be for you to take it vpon your shoulders And now serue your Lord and take the care of that nation Israel in part according to your villages and tribes †according to the writing of Dauid king of Israel and according to the magnificence of Salomon his sonne al in the temple and according to your fathers portion of principalitie among them that stand in the sight of your brethren the children of Israel †Immolate the Pasch and prepare the sacrifices for your bretheren and doe according to the precept of our Lord which was geuen to Moyses †And Iosias gaue vnto the people that was found of sheepe lambes and kiddes and goates thirtie thousand calues three thousand †These thinges were geuen to the people of the kinges goodes according to promisse and to the priestes for the Phase sheepe in number two thousand and calues an hundred †And Iechonias and Semeias and Nathanael bretheren and Hasabias and Oziel and Coraba for the Phase sheepe fiue thousand calues fiue hundred †And when these thinges were done in good order the Priestes and the Leuites stood hauing azymes by tribes †And according to the portions of their fathers principalitie in the sight of the people they did offer to our Lord according to those thinges which were written in the booke of Moyses †and rosted the Phase with fire as it ought and the hostes they boyled in cauldrons and in pottes with beneuolence †and they brought to al that were of the people and afterward they prepared for them selues and the priestes †For the Priestes offered the fatte vntil the houre was ended and the Leuites prepared for them selues and their brethren the children of Aaron †And the sacred singing men the children of Asaph were by order according to the precept of Dauid and Asaph and Zacharias and Ieddimus which was from the king †And the porters at euerie gate so that none transgressed his owne for their brethren prepared for them †And the thinges were consummate that perteyned to the sacrifice of our Lord. †In that day they celebrated the Phase and offered hostes vpon the sacrifice of our Lord according to the precept of king Iosias †And the children of Israel that were found at that time
after he begat Reu two hundred nine yeares and begat sonnes and daughters †And Reu liued thirtie two yeares and begat Sarug †Reu liued also after he begat Sarug two hundred seauen yeares and begat sonnes daughters †And Sarug liued thirtie yeares and begat Nachor †And Sarug liued after he begat Nachor two hundred yeares and begat sonnes and daughters †And Nachor liued nine and twentie yeares and begat Thare †And Nachor liued after he begot Thare an hundred and nintene yeares and begat sonnes and daughters †And Thare liued seauentie yeares and begat Abram and Nachor and Aran. †And these are the generations of Thare Thare begat Abram Nachor Aran. Moreouer Aran begat Lot †And Aran died before Thare his father in the land of his natiuitie in Vr of the Chaldees †And Abram Nachor maried wiues the name of Abram his wife was Sarai and the name of Nachor his Wife Melcha the daughter of Aran the father of Melcha and the father of Iescha †And Sarai was barren neither had she children †Thare therfore tooke Abram his sonne and Lot the sonne of Aran his sonne Sarai his daughter in law the wife of Abram his sonne and brought them out of Vr of the Chaldees for to goe into the land of Chanaan and they came as farre as Haran and dwelled there †And the dayes of Thare came to two hundred fiue yeares and died in Haran ANNOTATIONS CHAP. XI 4. Let vs make Here we may see in Nemrod the common causes of heresies and the maner of Hertikes ptoceding For he hauing a sutle proud and aspiring mind first detracted from God perswading men as is noted before not to depend vpon Gods prouidence and finding some others of like humour they conspired together and drew more folowers by bearing the simpler sorte in hand for it was vnpossible wise men should beleue it that they would make a towre of defence against a new floud if God should thinck to drowne the world againe But their principal intention was to make themselues great and strong for the present and famous to posteritie Al which God ouerthrew neither suffering them to build vp their imagined castle of strength nor to be praised for their worke but made them infamous to the worlds end 7. Let v◠confound God in dissipating this vaine worke of men would vse the ministerie of Angels As not only Philo Iudeus and Origen but also S. Augustin S. Gregorie and other fathers expound these wordes Come let vs descend and confound their tongue Where they also note Gods singular wisdome mercie and iustice so punishing the offence that he turneth it to his owne glorie and the profite of al men shewing his powre and soueraigne Maiestie by two great miracles First by so suddainly and vtterly depriuing al those builders of their vsual tongue that presently they could neither speake it nor vnderstand it Secondly by geuing diuers distinct languages to seueral sortes or families which they immediatly vnderstood and spoke most promptly as if they had long before lerned and vsed the same But to no man was geuen more then one language And so to the more commoditie of al mankind they were forced to part into sundrie coastes of the earth which they inhabited and replenished with distinct Nations hauing the same Angels their spiritual Patrones and Protectors which had seuerally changed their language In particular it was profitable to the good who being before oppressed by the vnited powre of manie wicked were releeued as S. Gregorie teacheth when their persecutors were diuided These good were the familie of Heber as S. Chtisostom and S. Augustin proue For seing the change of tongues was inflicted for punishment it appeareth that Heber and his familie were innocent of the vaine attempt whose tongue was not changed but remained the same and of him was called the Hebrew tongue for distinction sake after there were manie tongues which before had no distinct name being the only tongue of al men Againe touching the offenders who were punished in their tongues that they could not be vnderstood commanding one an other because they would not vnderstand God iustly commanding them al they also reaped this profite that they were forced to leaue of that bad worke and withal to seeke more ample habitations who If they had there more increased in number and streingth vvould vvithout doubt saith S. Chrisostom haue attempted vvorse things And infinite manslaughter would haue benne committed amongst so manie for possession of that one citie towre Finally the fathers note that as God wrought here much good by diuision of tongues so he wrought much more by communion of tongues geuen to the Apostles therby inabling them to gether one Church of al Tongues and Nations 12. Begat Sale Here is an intricate difficultie For the Hebrew and Latin text both here and in Palalippomenon saying Arphaxad begat Sale the 72. Interpreters and S. Luke place Cainan betwen them as sonne of Arphaxad and father of Sale Eusebius also in his Chronicle with most Greeke Doctors and S. Augustin count Cainan in this Genealogie of Sem. VVherupon manie do number him in this ranck and suppose that Moyses omitted him for some Mysterie and yet writeth truly that Arphaxad begat Sale not his proper sonne but his sonnes sonne as S. Mathew sayth Ioram begat Ozias who was his nephewes nephew But against this solution it is replied that then Arphaxad should haue bene a grandfather at 35. yeares of age which were strange in those daies how soeuer it is now And a greatter difficultie or rather absurditie must also be granted that Arphaxad begat both Cainan at the age of 35. yeares according to the 72. Interpreters and that Sale was also begotten the same yeare according to the Hebrew being both true VVhich inconuenience is not in the Genealogie written by S. Matthew Others therfore according to the Hebrew and Latin text with most Latin Doctors omit Cainan in this place and Paralipomenon namely with S. Hierom who diligently examining and reconciling varieties betwen the Hebrew and the Greeke maketh no mention at al of this difference VVhich maketh some to coniecture that in S. Hieroms time Cainan was not in the Greeke copies at least not in those that he had and held for the best And at this day some haue him not VVhich may be admitted for a probable answere touching the Hebrew and Greeke of the old Testament But for so much as al copies both Greeke Latin also S. Hieroms Edition of S. Lukes Gospel haue Cainan the difficultie stil remaineth betwen Moyses and S. Luke How then shal this doubt be solued we can not solue it And no maruel For venerable Bede could not VVhose wordes are these S. Luke vseth rather the Greeke testimonies then the Hebrew wherof hapeneth that I much maruel at
diuining †To whom Iudas said What shal we answere my lord or what shal we speake or be able iustly to pretend God hath found the iniquitie of thy seruantes loe we are al bondmen to my lord both we he with whom the cup was found †Ioseph answered God forbid that I should so doe he that stole the cup the same be my bondman and goe you free vnto your father †And Iudas approching nearer said boldly I beseech thee my lord let thy seruant speake a word in thine eares and be not angrie with thy seruant for after Pharao thou art †my lord Thou didest aske thy seruantes the first time Haue you a father or a brother †and we answered thee my lord We haue a father an old man and a little boy that was borne in his old age whose brother by the mother is dead and his mother hath him only and his father loueth him tenderly †And thou saidst to thy seruants Bring him hither to me and I wil set myn eyes on him †We suggested to my lord The boy can not leaue his father for if he leaue him he wil die †And thou saidest to thy seruants Vnlesse your youngest brother come with you you shal no more see my face †Therfore when we were gone vp to thy seruant our father we told him al things that my lord did speake †And our father said Goe againe and bye vs a litle wheate †To whom we said we can not goe if our youngest brother shal goe downe with vs we wil set forward together otherwise he being absent we dare not see the mans face †Wherunto he answered You know that my wife bare me two †One went forth and you said A beast did deuour him and hitherto he appeareth not †If you take this also and ought befal him in the way you shal bring downe my hoare hayres with sorow vnto hel †Therfore if I shal enter to thy seruant our father and the boy be wanting wheras his life dependeth vpon the life of him †and he shal see that he is not with vs he wil dye thy seruants shal bring downe his hoare hayres with sorow vnto hel †Let me be thy proper seruant that did take him into my protection and promised saying Vnlesse I bring him againe I wil be guilty of sinne against my father for euer †I therfore thy seruant wil tary in steed of the childe in the seruice of my lord and let the childe goe vp with his brethren †For I can not returne to my father the childe being absent lest I stand by a witnes of the calamitie that shal oppresse my father CHAP. XLV Ioseph manifesteth himself to his bretheren Who being much terified he comforteth them and weeping embraceth euerie one 16. The bruite wherof coming to Pharao he congratulating commandeth Ioseph to cal his father with al his familie into Aegypt 21. So the eleuen brothers aresent away with gifies and prouision for Iacobs iourney 26. Al which the father vnderstanding is reuiued in spirite IOSEPH could no longer refrayne manie standing by in presence wherupon he commanded that al should goe forth and no stranger should be present at their acknowledging one of another †And he lifted vp his voice with weeping which the Aegyptians heard and al the house of Pharao †And he said to his Brethren I am Ioseph is my father yet liuing His brethren could not answer him being teribly astonyed out of measure †To whom gently he said Come hither to me And when they were come nere him I am quoth he Ioseph your brother whom you solde into Aegypt †Be not affraid neither let it seeme to you a hard case that you did sel me into these countries for God sent me before you into Aegypt for your preseruation †For it is two yeares since the famin begain to be vpon the earth and yet fiue yeares remaine wherin there can be neither earing nor reaping †And God sent me before that you may be preserued vp on the earth and may haue victuals to liue †Not by your counsail but by the wil of God was I sent hither who hath made me as it were a father to Pharao and lord of his whole house and prince in al the land of Aegypt †Make hast and get ye vp to my father and you shal say to him Thy sonne Ioseph willeth thus God hath made me lord of the whole land of Aegypt come downe to me tary not †And thou shalt dwel in the land of Gessen and thou shalt be nere me thou and thy sonnes and thy sonnes children thy shepe and thy heardes and al things that thou dost possesse †And there I wil fede thee for yet there are fiue yeares of famine remayning lest both thou perish and thy house al things that thou dost possesse †Behold your eyes and the eyes of my brother Beniamin doe see that it is my mouth that speaketh vnto you †Report to my father my whole glorie and al things that you haue seene in Aegypt make hast and bring him to me †And falling vpon the neck of his brother Beniamin embracing him he wept he also in like maner weeping vpon his neck †And Ioseph kissed al his brethren and wept vpon euerie one after which things they were bold to speake vnto him †And it was heard of and very famously reported abrode in the kings courte The brethren of Ioseph are come and Pharao was glad and al his familie †And he spake to Ioseph that he should command his brethren saying Loading your beasts goe into the Land of Chanaan †and take thence your father and kinne and come to me and I wil geue you al the good things of Aegypt that you may eate the marow of the land †Geue commandment also that they take waynes out of the land of Aegypt for the carage of their litle ones and wyues and say Take vp your father and make hast to come with al spede †Neither doe you leaue any thing of your houshould stuffe for al the riches of Aegypt shal be yours †And the sonnes of Israel did as it was commanded them To whom Ioseph gaue waynes according to Pharaos commandment and victuals for the way †He bad also to be brought vp for euery one two robes but to Beniamin he gaue three hundred peeces of siluer with fiue robes of the best †sending to his father as much money and rayment adding besides them he asses that should carie of al the riches of Aegypt and as many shee asses carying wheat for the iourney and bread †Therfore he dismissed his brethren and when they were departing he said to them “ Be not angrie in the way †Who going vp out of Aegypt came into the land of Chanaan to their father Iacob †And they told him saying Ioseph thy sonne is liuing and he ruleth in al the Land of Aegypt
he sette Ephraim before Manasses †And he said to Ioseph his sonne Behold I dye and God wil be with you and wil bring you backe into the land of your fathers †I doe geue thee one portion aboue thy brethren which I tooke out of the hand of the Amorrhean with my sword and bowe ANNOTATIONS CHAP. XLVIII 14. Streatching forth his right hand As nature hath made the right hand readier to moue stronger to worke and resist and apter to frame and fashion anie thing so generally we vse it more then the left And when we vse both handes at once we ordinarily applie the right hand to the greater and more excellent effect both in spiritual and corporal things As in confirmation of fidelitie or freindship in blessing writing fieghting playing and in most others things we vse the right hand either only or chiefly So the Patriarch Iacob laide his right hand vpon Ephraim knowing by prophetical spirite that he should be preferred before his elder brother Manasses Literally fulfilled in Iosue Ieroboam and other chief Princes of Ephraims issue And mystically in the Gentils being later called of God and yet preferred before the Iewes S. Cypri li. 1. c. 21. aduer Iudeos S. Amb. li. de Benedict Patriarch c. 1. S. Aug. li. 16. c. 42. de ciuit c. 14. Changing handes The mysterie of the Gentils excelling the Iewes in time of grace often prefigured by preferring the younger brother before the elder Abel before Cain Abraham before Nachor Isaac before Ismael Iacob himself before Esau and now Ephraim before Manasses is here further represented by Iacobs forming of a crosse with his armes laied one ouer the other when he blessed his two nephewes who otherwise might haue laied his right hand first vpon one and then vpon the other or haue caused them to change places but he wittingly crossed his armes and changed his handes or according to the Hebrew made his handes vnderstand that is by his handes made it to be vnderstood not only that the younger should be in place of the elder Ephraim before Manasses and much more the Gentiles before the Iewes but also that this greater Mysterie should be effected by Christ dying on a Crosse For what els could the verie crossing of his armes so wittingly and purposly done signifie but the forme and figure of Christs Crosse As els where the wood which young Isaac caried on his back vnto the mountaine prefigured the mattet or substance of the same Crosse Al accomplished when Christ was crucified wherby the Iewes were scandalized and the Gentiles called and saued Our Sauiour himselfe for telling that he being exalted to wit vpon the Crosse vvould dravv al vnto himself And S. Paul teaching that Christ sastned the hand vvriting that vvas against vs vpon the Crosse 16. The Angel that deliuereth me It is euident by this plaine text that Iacob was deliuered from euiles by an Angel and that he inuocated the same Angel to blesse his nephewes S. Basil li. 3. cont Eunom in initio sheweth by this place amongst others that an Angel is present with euerie one as a pedagogue and pastour directing his life S. Chrysostom also ho. 7. in land S. Pauli citeth this place in testimonie that proper Angels are deputed to protect men Yet Protestants say that this Angel must be vnderstood of Christ remitting their glosse to the. 31. ca. v. 13. and 32. v. 1. of Genesis where it can not be proued But the ancient Fathers teach the patronage Iuuocation of Angels grounded in holie Scripture Namely in this place and manie other places in the old Testament Also Mat 18. Act. 12. 1. Cor. 11. the like For example S. Iustinus Martyr in explic qq necess q. 30. affirming it for a knowen truth declareth that those Angels which receiue the charge of guardiÌ„g men coÌ„tinew the same office either to both soule and bodie or to the soule after it is parted from the bodie S. Cyril of Alexandria lib. 4. cont Iulian. prope init shewing how God vseth the ministerie of holie Angels for mens saluation saith Hi noxias a nobis abigunt feras c. These Angels driue away noysome wildbeasts from vs and reskew those that are caught from their crueltie and teach what soeuer is laudable to make our passage free and not pestered when with vs they glorifie one soueraigne God S. Chrysostom ho. 60 in Math 18 S. Hierome vpon the same place S. Ambrose in Psal 38. S. Augustin li. 83. qq q. 79. li. Soliloq c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ser 5. Dedicat. Eccles ser 12. in Psal 90. others so vniuersally teach the same that Caluin li. Instit c. 14. sect 38. dare not denie it and yet wil nedes doubt of it 16. Be my name called vpon them This place hath two good literal senses For first it importeth that Ephraim and Manasses were made participant among the Tribes of the blessings of Abraham Isaac and Iacob Secondly that God would blesse them for Abraham Isaac and Iacobs sake so Moyses praying for the whole people Exodi 32. besought God to remember Abraham Isaac and Israel and God was therwith pacified CHAP. XLIX Iacob replenished with the spirite of prophecie a litle before his death fortelleth his sonnes manie things that shal happen to their posteritie Chargeth some of them with faultes past blesseth euerie one 29. Appointeth where to burie him 32. and dyeth AND Iacob called his sonnes and said to them Come together that I may shew you the things that shal come to you in the last dayes †Come together and heare you sonnes of Iacob heare ye Israel your father †Ruben my first begotten thou art my strength and the begining of my sorow former in giftes greater in empyre †Thou art poured out as water encrease thou not “ because thou diddest ascend thy fathers bed and diddest defile his coutch †Simeon and Leui brethren “ vessels of iniquitie warring †Into their counsel come not my soule and in their congregation be not my glorie because in their furie they slew a man and in their wilfulnes they vndermined a wall †Cursed be their furie because it is stubborne and their indignation because it is hard I wil diuide them in Iacob and wil disperse them in Israel †Iudas thee thy brethren shal praise thy hand shal be in the neck of thyne enemies thy fathers children shal adore thee †A lions whelp Iudas to the pray my sonne thou didst ascend taking thy rest thou didst lye as a lion and as it were a lyonesse who shal raise him vp †“ The scepter shal not BE TAKEN away from Iudas and a duke out of his thigh til he doe come that is to be sent and the same shal be the expectation of the gentiles †Tying to the vineyard his colt and to the vine o my sonne his â—he asse “ He shal
Philisthims heard the voice of the crie and said What is this voice of a great crie in the campe of the Hebrewes And they knewe that the arke of our Lord was come into the campe †And the Philisthijms were afrayd saing God is come into the campe And they mourned saing †Woe to vs for there was not so great reioysing yesterday and the day before woe to vs. Who shal keepe vs from the hand of these high Goddes these be the Goddes that stricke Aegypt with al plague in the desert †Take courage and be men ye Philisthijms lest you be seruantes to the Hebrewes as they also haue ferued you take courage and fight †The Philisthijms therfore fought and Israel was slaine and euerie man fled into his tabernacle and there was made an exeeding great plague and there fel of Israel thirtie thousand footemen †And the arke of God was taken the two sonnes also of Heli died Ophni and Phinees †And a man of Beniamin running out of the battle aray came into Silo that day his garment rent and sprinkled on his head with dust †And when he was come Heli sate vpon a stoole ouer against the way looking For his hart was fearful for the arke of God And that man after he was entred in told it to the citie and al the citie howled †And Heli heard the sound of the crie and said What is this sound of this same tumult But he hastened and came and told Heli. †And Heli was nintie and eight yeares old and his eyes were dimme and he could not see †And he said to Heli I am he that came from the battle and I he that fled out of the field this day To whom he said What is done my sonne †And he brought the newes answering Israel quoth he is fled before the Philisthijms and a great ruine is made in the people moreouer also thy two sonnes are dead Ophni and Phinees and the arke of God is taken †And when he had named the arke of God he fel from his stoole backward beside the doore his necke being broken he died For he was an old man and of a great age and he iudged Israel fourtie yeares †And his daughter in law the wife of Phinees was great with childe and nigh to be deliuered and hearing the reporte that the arke of God was taken and her father in law was dead and her husband she bowed her self and was deliuered for sudden paynes were fallen vpon her †And in the very moment of her death they said to her that stoode about her Feare not because thou hast borne a sonne Who answered them not nor gaue heede to it †And she called the childe Ichabod saing The glorie is translated from Israel because the arke of God is taken and for her father in law and for her husband †and she said The glorie is translated from Israel for that the arke of God was taken CHAP. V. Dagon falleth downe twise in presence of the Arke his head and handes broken of 6. The Philisthijms being sore plagued in al their cities where the arke cometh 11. determine to send it backe to the Israelites AND the Philistijms tooke the arke of God and caried it from the Stone of helpe into Azotus †And the Philistijms tooke the arke of God and brought it into the temple of Dagon and sette it beside Dagon †And when the Azotians had risen early the next day behold Dagon lay flatte on the ground before the arke of our Lord and they tooke Dagon and restored him into his place †And agayne early the next day rising vp they found Dagon lying vpon his face on the earth before the arke of our Lord and the head of Dagon and the two palmes of his handes were cutte of vpon the threshold †moreouer the bodie only of Dagon was remayning in his place For this cause the priestes of Dagon and al that enter into his temple tread not vpon the threshold of Dagon in Azotus vntil this day †And the hand of our Lord was heauie vpon the Azotians and he plagued them and stroke Azotus and the coastes thereof in the secrete part of the fundament And the townes and fieldes bubbled forth in the middes of that country and there came forth mise and there was confusion of great death in the citie †And the men of Azotus seing this maner of plague said Let not the arke of the God of Israel tarie with vs because his hand is sore vpon vs and vpon Dagon our God †And sending they gathered together al the princes of the Philistijms to them and said What shal we doe with the arke of the God of Israel And the Getheites answered Let the arke of the God of Israel be caried about and they caried about the arke of the God of Israel †And they carying it about the hand of our Lord was made through euerie citie by an exceding great slaughter and it strake the men of euery city from litle vnto great they had emeroides in their secrete partes And the Getheites tooke counseil and made themselues stooles of skinnes †They sent therfore the arke of God into Accaron And when the arke of God was come into Accaron the Accaronites cryed out saying They haue brought vnto vs the arke of the God of Israel to kil vs our people †They sent therefore gathered together al the princes of the Philistijms who sayd Dimisse the arke of the God of Israel let it returne into his place not kil vs with our people †For there was made the feare of death in euery citie the hand of God exceding greuous the men also that had not died were striken in the secrete part of the buttockes and the howling of euery citie went vp into heauen CHAP. VI. The Arke is sent backe with siue emeroids and fiue mise of gold vpon a new wayne drawne by two milch kyne 13. which coming directly to Bethsames are sacrificed the wayne seruing for fire the Leuites kepe the Arke 19. Many others are slaine looking of curiositie into it THEREFORE the arke of God was in the country of the Philisthijms seuen monethes †And the Philisthijms called the priestes and soothsaiers saying What shal we doe with the arke of the Lord tel vs how we may send it backe into his place Who said †If you send back the arke of the God of Israel send it not away emptie but that which you owe render vnto it for sinne and then you shal be cured and you shal know why his hand departeth not from you †Who answered What is that which we ought to render vnto it for sinne And they answered †According to the number of the prouinces of the Philisthijms you shal make siue golden emroides and fiue golden mise because there hath bene one plague to you and to your princes And you shal make the similitudes of your
his hand to day and offer what he wil to our Lord. †The princes therfore of the families promised and the nobles of the tribes of Israel the tribunes also and the centurions and the princes of the kinges possessions †And they gaue vnto the workes of the house of our Lord of gold fiue thousand talentes and ten thousand solidos of siluer ten thousand talentes and of brasse eightene thousand talentes of yron also an hundred thousand talentes †And with whomsoeuer were found stones they gaue them into the treasures of the house of our Lord by the hand of Iahiel the Gersonite †And the people reioysed when they promised vowes of their owne accord because they did offer them to our Lord with al their hart yea and Dauid the king reioysed with great ioy †And he blessed our Lord before al the multitude and he sayd Blessed art thou ô Lord the God of Israel our father from eternitie vnto eternitie †Thine ô Lord is the magnificence and might and glorie and victorie to thee is the prayse for al thinges that be in heauen and in the earth are thine thine ô Lord is the kingdom and thou art ouer al princes †Thine are riches and thine is glorie thou hast dominion ouer al in thy hand is power might in thy hand greatenesse and the empire of al thinges †Now therfore our God we confesse to thee and we prayse thy glorious name †Who am I and what is my people that we can promisse thee al these thinges al are thine and thinges that we receiued of thy hand we haue geuen thee †For we are pilgrimes before thee and strangers as al our fathers Our daies are as a shadow vpon the earth and there is noe abyding †Lord our God al this plentie which we haue prepared that a house might be built to thy holie name is of thy hand and al thinges are thine †I know my God that thou prouest the hartes and louest simplicitie wherfore I also in the simplicitie of my hart gladly haue offered al these thinges and thy people which is here found I haue sene with great ioy offer thee donaries †Lord God of Abraham and Isaac and Israel our fathers keepe for euer this wil of their hart and let this mind reinayne al waies to the honour of thee †To Salomon also my sonne geue a perfect hart that he keepe thy commandementes thy testimonies and thy ceremonies and doe al thinges and build the house the expenses whereof I haue prepared †And Dauid commanded the whole assemblie Blesse ye our Lord God And al the assemblie blessed our Lord the God of their fathers and they bowed themselues and adored God and then the king †And they immolated victime to our Lord and they offered holocaustes the day folowing oxen a thousand rammes a thousand lambes a thousand with their libamentes with al rite most abundantly for al Israel †And they did eate and drinke before our Lord in that day with great ioy And they anoynted the second time Salomon the sonne of Dauid And they anoynted him to our Lord for the prince and Sadoc for the high priest †And Salomon sate vpon the throne of our Lord as king for Dauid his father and he pleased al al Israel obeyed him †Yea and al the princes and men of might and al the sonnes of king Dauid gaue their hand and were subiect to Salomon the king †Our Lord therfore magnified Salomon ouer al Israel and gaue him the glorie of akingdom such as no king of Israel had before him †Dauid therfore the sonne of Isai reigned ouer al Israel †And the daies that he reigned ouer Israel were fourtie yeares in Hebron he reigned seuen yeares and in Ierusalem three and thirtie yeares †And he died in a good age ful of daies and riches and glorie And Salomon his sonne reigned for him †But the actes of king Dauid the first and the last are writen in the Booke of Samuel the Seer in the Booke of Nathan the prophete in the Volume of Gad the Seer †and of al his kingdom and strength and of the times that passed vnder him either in Israel or in al the kingdomes of the earth THE ARGVMENT OF THE SECOND BOOKE OF PARALIPOMENON AS the former booke sheweth how after manie generations from the beginning of the world God selecting one special nation for his peculiar people and the same being afterwardes made a kingdome the Scepter therof both by Gods and the peoples election came to Dauid and his sonne Salomon See this booke declareth that first Salomon reigned peaccably ouer the whole kingdom in the nine first chapters Then in the other twentie seuen chapters relateth how the same kingdom was diuided tenne tribes being taken away the historie wherof is but here briefly touched and two only with the title of the kingdom of Iuda were possessed by succession of ninetenne kinges al of Dauids and Salomons issue in royal estate til the captiuitie in Babylon THE SECOND BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. Salomon establiâ—hed in the throne offereth a thousand hostes of sacrifice 7. asking wisdome 12. it is geuen him with richesse and temporal glorie which he asked not 14. He prouideth manie chariottes and horsemen SALOMON therfore the sonne of Dauid was strengthened in his kingdom and our Lord was with him and magnified him on high †And Salomon commanded al Israel the tribunes and the centurious and the dukes and iudges of al Israel and the princes of the families †and he went with al the multitude into the Excelse of Gabaon where was the tabernacle of the couenant of our Lord which Moyses the seruant of God made in the wildernesse †For Dauid had brought the Arke of God from Cariathiarim into the place which he had prepared for it and where he had pitcht a tabernacle for it that is in Ierusalem †The altar also of brasse which Beseleel the sonne of Vri the sonne of Hur had made was there before the tabernacle of our Lord which also Salomon sought and al the assemblie †And Salomon went vp to the altar of brasse before the tabernacle of the couenant of our Lord and offered on it a thousand hostes †And behold in that verie night God appeared to him saying Aske what thou wilt that I may geue it thee †And Salomon sayd to God Thou hast done great mercie with my father Dauid and hast made me king for him †Now therfore Lord God be thy word fulfilled which thou hast promised to Dauid my father for thou hast made me king ouer thy people great in number which is so innumerable as the dust of the earth †Geue me wisdom and intelligence that I may come in goe out before thy people for who can worthely iudge this thy people which is so great †And
thinges which his father had vowed and him self he brought into the house of our Lord gold and siluer and of vessels diuers furniture †And there was no warre vnto the fiue and thirteth yeare of the reigne of Asa CHAP. XVI Agaynst the king of Israel king Asa procureth helpe of the Assyrians 7. which a prophet reprouing is put in fetters 11. Asa dieth with disease of his feete and is buried with pompe AND in the six and thirteth yeare of his reigne came vp Baasa the king of Israel into Iuda and with a wall compassed Rama that none could safely goe out and come in of the kingdom of Asa †Asa therfore brought forth siluer and gold out of the treasures house of our Lord and of the kinges treasures and he sent to Benadad the king of Syria who dwelt in Damascus saying †There is league betwen me thee my father also and thy father had concord wherfore I haue sent thee siluer and gold that breaking the league which thou hast with Baasa the king of Israel thou make him retire from me †Which being knowen Benadad sent the princes of his hostes to the cities of Israel who stroke Ahion and Dan and Ablemaim and al the walled cities of Nephthali †which when Baasa had heard he ceased to build Rama and intermitted his worke †Moreouer Asa the king tooke al Iuda and caried away the stones out of Rama and the timber that Baasa had prepared for the building and he built of them Gabaa Maspha †At that time came Hanani the prophete to Asa the king of Iuda and sayd to him Because thou hast had confidence in the king of Syria and not in our Lord thy God therfore hath the armie of the king of Syria escaped out of thy hand †Were not the Aethiopians and Libyians manie moe in chariotes and horsemen and a multitude exceding great whom when thou didst beleue in our Lord he deliuered into thy hand †For the eies of our Lord behold al the earth and geue strength to them that with perfect hart beleue in him Thou therfore hast done foolyshly for this cause from this present time shal battels arise agaynst thee †And Asa being angrie agaynst the Seer commanded him to be cast into fetters for he tooke indignation excedingly vpon this thing and he slewe of the people at that time verie manie †But the workes of Asa the first the lasl are writen in the Booke of the kinges of Iuda and Israel †Asa also fel sicke in the nine and thirteth yeare of his reigne of a most vehement payne of his feete and neither in his infirmitie did he seeke our Lord but rather trusted in the arte of Phisitians †And he slept with his fathers and he died the one and fouâ—teth yeare of his reigne †And they buried him in his sepulchre which he had digged for himsels in the Citie of Dauid and they layd him vpon his bed ful of spices and odoriâ—erous oyntementes which were made by the arte of apothecaries and they burnt it ouer him with exceding ambition CHAP. XVII Iosaphat succeding in the kingdom preuaileth in battel agaynst the king of Israel 6. destroyeth Idolaters and sendeth Priestes and Leuites to instruct the people 11. The Philistians and Arabians send presentes to king Iosaphat 13. the leaders of the armie and souldiars are numbred AND Iosaphat his sonne reigned for him grew strong agaynst Israel †And he appoynted numbers of souldiars in al the cities of Iuda that were compassed with walles And he placed garrisons in the land of Iuda and in the cities of Ephraim which Asa his father had taken †And our Lord was with Iosaphat because he walked in the first waies of Dauid his father and he trusted not in Baalim †but in the God of his father and went forward in his preceptes and not according to the sinnes of Israel †And our Lord confirmed the kingdom in his hand and al Iuda gaue giftes to Iosaphat and there grew to him infinite riches and much glorie †And when his hart had taken courage for the waies of our Lord he tooke away also the Excelses and groues out of Iuda †And in the third yeare of his kingdom he sent of his princes Benhail and Abdias and Zacharias and Nathanael and Micheas that they should teach in the cities of Iuda †and with them Leuites Semeias and Nathanias and Zabadias Asael also and Semiramoth and Ionathan and Adonias and Tobias and Thobadonias Leuites and with them Elisama and Ioram Priestes †And they taught the people in Iuda hauing the booke of the law of our Lord and they went about al the cities of Iuda and instructed the people †Therfore the dread of our Lord came vpon al the kingdomes of the landes that were round about Iuda neither durst they make battel agaynst Iosaphat †Yea and the Philistians brought giftes to Iosaphat and tribute of siluer the Arabians also brought cattel of rammes seuen thousand seuen hundred and buckegoates as manie †Iosaphat therfore grewe and was magnified on high and he built in Iuda houses like to toures and walled cities †And he prepared manie workes in the cities of Iuda there were also men of warre and valiant in Ierusalem †of whom this is the number by the houses and families of euerie one In Iuda princes of the armie Ednas duke and with him most valiant men three hundred thousand †After him Iohanan the prince and with him two hundred eightie thousand †After him also Amasias the sonne of Zechri consecrated to our Lord and with him two hundred thousand of valiant men †Him followed Eliada valiant to battels and with him of them that held bow shield two hundred thousand †After this man also Iozabad and with him an hundred eightie thousand readie souldiars †Al these were at the hand of the king beside others whom he had put in walled cities in al Iuda CHAP. XVIII Iosaphat ioyned in affinitiâ— with wicked Achab king of Israel goeth with him against Ramoth Galaad four hundred false prophetes promising victorie 14. Micheas prophecying the contrarie 25. is put in prison 28. Achab notwithstanding he changeth his attire and leaueth Iosaphat in danger 33. is slaine IOSAPHAT therfore was rich and verie glorious and was ioyned in affinitie to Achab. †And he went downe to him after certaine yeares into Samaria at whose coming Achab killed muttons and oxen very manie for him and the people that came with him and he perswaded him to goe vp into Ramoth Galaad †And Achab the king of Israel sayd to Iosaphat the king of Iuda Come with me into Ramoth Galaad To whom he answered As I am thou also as thy people so my people also and we wil be with thee in battel †Iosaphat sayd to the king of Israel Consult I besech thee presently the word of our Lord. †Therfore the king of Israel
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
and thyne arme and the illumination of thy countenance because thou wast pleased in them †Thou art the same my king and my God which commandest the saluations of Iacob †In thee we shal turne out our enemies with the horne in thy name we shal contemne them that ryse vp against vs. †For I wil not hope in my bowe and my sword wil not saue me †For thou hast saued vs from them that afflict vs and them that hate vs thou hast confounded †In God we shal be praysed al the day and in thy name we wil confesse for euer †But now thou hast repelled and confounded vs and thou wilt not goe forth ô God in our hostes †Thou hast turned vs backe behind our enemies and they that hated vs spoyled for themselues †Thou hast geuen vs as sheepe that are to be eaten and thou hast dispersed vs among the nations †Thou hast sold thy people without price and there was no multitude in the exchanges of them †Thou hast made vs a reproche to our neighbours a scorne and mocking stocke to them that are round about vs. †Thou hast made vs for a parable to the Gentiles a wagging of the head among the peoples †Al the day my shame is against me and the confusion of my face hath couered me †At the voyce of the vpbrayder and the reprocher at the face of the enemie and persecutor †Al these thinges haue come vpon vs neither haue we forgotten thee and we haue not done wickedly in thy testament †And our hart hath not reuolted backward and thou hast declined our pathes from thy way †Because thou hast humbled vs in the place of affliction and the shadow of death hath couered vs. †If we haue forgotten the name of our God and if we haue spred forth our handes to a strange God †Wil not God enquire of these thinges For he knoweth the secretes of the hart Because for thee we are killed al the day we are estemed as sheepe of slaughter †Arise why sleepest thou ô Lord Arise and expel vs not to the end †Why dost thou turne away thy face forgettest our pouertie and our tribulation †Because our soule is humbled in the dust our bellie is glâ—wed in the earth †Arise Lord helpe vs and redeme vs for thy name PSALME XLIIII Dauid singularly moued in hart and tongue 3. prophecieth Christs excellencie indowing his Church with most worthie dowries 11. by way of exhortation forshewing her internal and external beautie 17. with perpetual succession of Pastors feeding the flock euen to the worlds end †Vnto the end for them that shal be changed to the sonnes of Core for vnderstanding a Canticle for the beloued MY hart hath vttered a good word I tel my workes to the king My tongue is the penne of a scribe that writeth swiftly †Goodly of beautie aboue the sonnes of men grace is powred abrode in thy lippes therfore hath God blessed thee for euer †Be girded with thy sword vpon thy thigh ô most mightie †With thy beautie and fayrnesse intend procede prosperousely and reigne Because of truth and mildenesse and iustice and thy right hand shal conduct thee meruelously Thy sharpe arrowes the peoples vnderneth thee shal fal into the hartes of the kings enemies †“ Thy seate ô God for euer and euer a rod of direction the rod of thy kingdom Thou hast loued iustice and hast hated iniquitie therfore God thy God hath annoynted thee with the oile of gladnes aboue thy felowes †Myrâ—he and Aloes and Cassia from thy garmentes from houses of yuorie out of the which †the daughter of kinges haue delighted thee in thy honour The Queene stood on thy right hand in golden rayment compassed with varietie Heare daughter and see and incline thyne eare and forget thy people and the house of thy father †And the king wil couet thy beautie because he is the Lord thy God and they shal adore him †And the daughters of Tyre with giftes al the rich of the people shal besech thy countenance †Al the glorie of that daughter of the king is within in borders of gold †clothed round about with varieties Virgins shal be brought to the king after her her neighbours shal be brought to thee †They shal be brought in ioy and exultation “ they shal be brought into the temple of the king †“ For thy fathers there are borne sonnes to thee thou shalt make them princes ouer al the earth †They shal be mindeful of thy name in al generation and generation Therfore shal peoples confesse to thee for euer and for euer and euer ANNOTATIONS PSALME XLIIII 7. Thy seate Ô God for euer and euer Seing S. Paul Heb. 1. v. 8. affirmeth expresly that these wordes are spoken of the Sonne of God Christ our Sauiour and therby proueth his excellencie aboue Angels Iohn Caluin is wonderful bold to auouch that in the simple proper sense Dauid spake of his sonne Salomon and the daughter of Pharao as if that were the literal sense and S. Paul only expounded it mystically But first the solemne preface in the two first verses importeth farre greater thinges then agree to anie terrestrial king Secondly this excellent beautie described v. 3. aboue the sonnes of men can not be verified of Salomon for Absalom 2. Reg. 14. v 25. and Adonias were also very beautiful 3. Reg. 1. v. 6. As for Salomons wisdom or other vertues he perseuered not therin and so he was not blessed for euer Thirdly the prophet here calleth the person of whom and to whom he speaketh God v. 7. 12. Fourtly not only the ancient Fathers and Doctors of the Church but also the Hebrew Rabbins and the Chaldee paraphrasis expound this Psalme literally of the promised Messias and his kingdom the Church 16. They shal be brought into the temple of the king The temple of the king saith S. Augustin is the Church the temple of the king is in vnity the temple of the king is not ruinous not cut insunder not diuided the ioyning of liuing stones is charitie Nothing is more euidenr Attend now the verie temple of the king for from thence he speaketh because of the vnitie spread in the round earth For those that vvould be virgins faithful soules vnles they be brought into the temple of the king the Catholique Church they can not please the bridgrome 17. For thy fathers there are borne sonnes to thee The Apostles begotte thee ô Christian Church they were sent they preached they are the fathers But could they be
Honour of parents procureth Gods blessing 11. dishonoring them his curse 19. Mekenes and modestie auaile much but curiositie to know secret mysteries is dangerous 27. A charitable sincere and docile hart 33. with workes of mercie merite reward THE children of wisdom are the Church of the iust and their nation obedience and loue †Heare your fathers iudgement ò children and so doe that you may be saued †For God hath honoured the father in the children and inquiring of the mothers iudgement hath confirmed it vpon the children †He that loueth God praying shal obteyne for sinnes and shal refrayne himself from them and shal be heard in the prayer of dayes †And as he that gathereth treasure so he also that honoureth his mother †He that honoureth his father shal haue ioy in children and in the day of his prayer he shal be heard †He that honoureth his father shal liue the longer life he that obeyeth the father shal refresh the mother †He that feareth our Lord honoureth his parents and as his lordes he wil serue them that begat him †In worke and word al patience honour thy father †that blessing may come vpon thee from him his blessing may remayne in the later end †The fathers blessing establisheth the houses of the children but the mothers curse rooteth vp the foundation †Glorie not in the contumelie of thy father for his confusion is no glorie to thee †For the glorie of a man is by the honour of his father and the father without honour is the dishonour of the sonne †Sonne receiue the old age of thy father and make him not sorowful in his life †and if he fayle in vnderstanding pardon him and despise him not in thy strength for the almes to the father shal not be in obliuion †For good shal be restored thee for the sinne of thy mother †and in iustice it shal be builded to thee and in the day of tribulation there shal be remembrance of thee and as yee in the clere weather shal thy sinnes melt away †Of what an euil fame is he that forsaketh his father and he is cursed of God that doth exasperate his mother †Sonne doe thy workes in meekenes and thou shalt be beloued aboue the glorie of men †The greater thou art humble thy self in al thinges and thou shalt finde grace before God †because the might of God onlie is great and he is honoured of the humble †Seeke not thinges higher then thy self and search not thinges stronger then thy habilitie but the thinges that God hath commanded thee thincke on them alwayes and in manie of his workes be not curious †For it is not necessarie for thee to see with thyne eies those thinges that are hid †In superfluous thinges search not manie wayes and in manie of his workes thou shalt not be curious †For verie manie thinges are shewed to thee aboue the vnderstanding of men †Manie also haue their suspicion supplanted and haue held their senses in vanitie †A hard hart shal fare il in the later end and he that loueth danger shal perish in it †A hart that goeth two wayes shal not haue successe and the peruerse of hart shal be scandalized in them †A wicked hart shal be laden with sorowes and the sinner wil adde to commit sinne †To the synagogue of the proude there shal be no health for the shrubbe of sinne shal be rooted vp in them and it shal not be perceiued †The hart of the wise is vnderstood in wisdom and a good eare wil heare wisdom with al desire †A wise hart and that which hath vnderstanding wil absteyne it self from sinnes and in the workes of iustice shal haue successe †Water quencheth burning fyre and almes resisteth sinnes †and God is the beholder of him that rendreth grace he remembreth him afterward and in the time of his fal he shal finde a sure stay CHAP. IIII. An exhortation to practise workes of mercie 12. With commendation of wisdom 23. obseruing due times not to omite for anie feare or sham fastnes to say the truth 34. also to be diligent meke and liberal SONNE defraude not the almes of the poore and turne not away thyne eies from the poore †Despise not the hungrie soule and exasperate not the poore in his pouertie †Afflict not the hart of the needie and deferre not the gift to him that is in distresse †Reiect not the petition of him that is afflicted and turne not away thy face from the needie †From the poore turne not away thine eies for anger and leaue not to them that aske of thee to curse thee behinde thy backe †For the prayer of him that curseth thee in the bitternes of his soule shal be heard and he that made him wil heare him †Make thyself affable to the congregation of the poore and to the ancient humble thy soule and to a great man bow thy head †Bow downe thyne eare to the poore without sadnesse and render thy debt and answer him peaceable wordes in mildenes †Deliuer him that suffereth iniurie out of the hand of the proud and be not faynt harted in thy soule †In iudging be merciful to pupils as a father as an husband to their mother †and thou shalt be as the obedient sonne of the Highest and he wil haue mercie on thee more then a mother †Wisdom inspireth life to her children and receaueth them that seeke after her and wil goe before them in the way of iustice †And he that loueth her loueth life and they that shal watch to her shal embrace her sweetnes †They that shal hold her shal inherite life and whither soeuer he shal enter God wil blesse him †They that serue her shal be seruants to the holie and them that loue her God loueth †He that heareth her shal iudge nations and he that beholdeth her shal remayne confident †If he beleue her he shal inherite her and her creatures shal be in confirmation †because in tentation she walketh with him and first of al she chooseth him †Feare and dread and probation she wil bring vpon him and she wil torment him in the tribulation of her doctrine til she trie him in her cogitations and credite his soule †And she wil establish him and make a direct way vnto him and reioyce him †and wil disclose her secretes to him and wil heape vpon him as treasures knowlege and vnderstanding of iustice †But if he goe amis she wil forsake him and deliuer him into the handes of his enimie †Sonne obserue time and avoyd from euil For thy soule be not ashamed to say the truth †For there is shame that bringeth sinne there is shame that bringeth glorie and grace †Accept no face against thine owne face nor against
out of garments cometh forth the moth and from a woman the iniquitie of a man †For better is the iniquitie of a man then a woman doing a good turne and a woman shaming vnto reproche †I therefore wil be mindeful of the workes of our Lord and I wil shew forth which I haue seene By the words of our Lord are his workes †The sunne illuminating hath looked through out al and ful of the glorie of our Lord is his worke †Hath not our Lord made the sainctes to declare al his meruelous thinges which our Lord the omnipotent confirmed to be established in his glorie †He hath searched out the depth and the hart of men and in their subtilitie he hath considered †For our Lord hath knowen al knowlege and hath beheld the signe of age declaring what thinges are past and what are to come reueling the tokens of secret thinges †No cogitation escapeth him and no word hideth it self from him †The glorious workes of his wisdom he hath beautified who is before the world and world without end neither is there added †nor diminised and he needeth not anie mans counsel †How are al his workes to be desired and which is as it were a sparke to consider †Al these liue and remaine for euer and in al necessitie al thinges obey him †Al thinges duble one against one and he hath made nothing to want †He hath confirmed the good thinges of euerie one And who shal be filled seeing his glorie CHAP. XLIII Gods incomparable excellencie appeareth in the heauens 2. in the sunne 6. moone 9. other starres 12. rainebow 14. snow 15. cloudes 16. hayle 17. winde 18. thunder 21. frost 22. christal 24. dew 26. the sea and innumerable thinges therin 29. No man is able to praise God sufficiently THE firmament of height is his beautie the beautie of heauen is in the vision of glorie †The sunne in sight declaring at his coming forth a meruelous instrument the worke of the Highest †At noone it burneth the earth and who can abide in the presence of the heate thereof kepeing a fornace in the workes of heate †the sunne three times so much burning the mountaines casting out fyrie beames and shining with his beames blindeth the eyes †Great is our Lord that made it and by his wordes it hath hastened his course †And the moone in al in her time is the shewing of season and the signe of age †By the moone is the signe of a festiual day a light that diminisheth in consummation †The moneth is according to her name increasing meruelously in consummation †An instrument of the campe on high shining gloriously in the firmament of heauen †The glorie of the starres is the beautie of heauen our Lord illuminating the world on high †In the words of the holie one they shal stand to iudgement and shal not faile in their watches †See the bow and blesse him that made it it is very beautiful in his brightnes †It hath compassed heauen in the circuite of his glorie the handes of the Highest haue opened it †But by his commandement he hath hastened snow he hasteth to send forth the lightninges of his iudgement †Therefore are the treasures opened and the cloudes flie forth as birdes †By his greatnes he hath set the cloudes and the hailestones are broken †In his sight the mountaines shal be moued and at his wil the south winde hath blowen †The noyse of his thunder shal beate the earth the tempest of the northwind and the gathering together of wind †and as the bird lighting downe to sitte he scatereth snow and the falling thereof is as the locust dyuing downeward †The eye shal admire the beautie of the whitenes thereof and the hart quaketh at the shower thereof †He shal power out frost vpon the earth as salt and when it freeseth it shal be made as the toppes of a thistle †The cold north winde blewe of water there frose chrystal vpon al gathering together of waters it shal rest as a brest plate it shal put it self vpon the waters †And it shal deuoure the mountaines burne the desert extinguish that which is grene as fire †The remedie of al is in the hastie coming of a cloude and a dew meeting it by the heate that cometh shal make it quaile †At his word the wind was stil and with his thought he appeased the depth and our Lord planted Ilandes therein †They that saile on the sea tel the perils ther of hearing with our eares we shal meruel †There are goodly workes meruelous diuers kindes of beastes of al cattel the creature of mightie beastes †Through him is the end of their iourney confirmed and by his word al thinges are set in order †We shal say manie thinges shal faile in wordes but the summe of our wordes is he is in al. †Glorifying him how far shal we be able for the omnipotent himself is aboue al his workes †Our Lord is terrible exceeding great his might is meruelous †Glorifying our Lord as much as euer you can he shal yet surpasse and his magnificence is meruelous †Blessing our Lord exalt him as much as you can for he is greater then al praise †Exalting him be ye replenished with strength Labour not for you shal not comprehend †Who shal see him and shal declare him and who shal magnifie him as he is from the beginning †Manie thinges hid are greater then these for we haue seene few of his workes †But our Lord made al thinges and to them that liue piously he hath geuen wisdom CHAP. XLIIII Praises of holie fathers in general 16. and in particular of Enoch 17. Noe 20. Ahraham 24. Isaac and Iacob LET vs praise glorious men and our fathers in their generation †Much glorie hath our Lord made by his magnificence from the beginning of the world †Ruling in their dominions men great for force and endued with their wisdom declaring in the prophetes the dignitie of prophetes †and ruling in the people that was present and by the vertue of wisdom most holie wordes to the peoples †In their kil seeking out musical melodies vttering songnes of scriptures †Rich men in force studying beautifulnes liuing at peace in their houses †Al these in the generations of their nation haue obteyned glorie and in their daies are praised †They that were borne of them haue leaft a name to tel their praises †and there are some of whom there is no memorie they are perished as they that neuer were are borne as not borne at al their children with them †But they are men of mercie whose godlie deedes haue not failed †good thinges continew with their seede †their nephewes are an holie inheritance and their seede hath stoode in the
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
darkenes made me astonied Babylon my beloued is made a miracle vnto me †Lay the table looke about in the watch towre the eaters and drinkers arise ye princes take shield †For thus hath our Lord sayd to me Goe and set a watchman and what soeuer he shal see let him tel †And he saw a chariote of two horsemen a rider vpon an asse and a rider vpon a camel and he beheld them diligently with much looking †And a lion cried I am vpon the watch towre of our Lord standing continually by day and I am vpon my watch standing whole nights †Behold this man cometh the rider vpon the chariot of two horsemen and he answered and said Fallen fallen is Babylon and al the sculptils of the gods therof are broken to the ground †O my threshing and children of my flore the thinges that I haue heard of the Lord of hostes the God of Israel I haue shewed vnto you †The burden of Duma crieth to me out of Seir Watchman what of the night watchman what of the night †The watchman said morning is come night if you seeke seeke returne come †The burden in Arabia In the forest at euen you shal sleepe in the pathes of Dedanim †Meeting the thirstie bring water you that inhabite the land of the South with bread meete him that fleeth †For they are fled from the face of the swordes from the face of the sword hanging ouer from the face of the bow bent from the face of a greuous battel †Because thus sayth our Lord to me Yet in one yeare as in the yeare of an hyred man and al the glorie of Cedar shal be taken away †And the remnant of the number of the strong archers of the children of Cedar shal be diminished for our Lord the God of Israel hath spoken it CHAP. XXII For the sinnes especially of chiefe officers Sion and the temple shal be destroyed 15. Sobna a wicked ruler shal be remoued 20. and Eliacim put in his place THE burden of the vale of vision What aileth thee that thou art also wholly gone vp into the house toppes †ful of clamour a populous citie reioycing thy slaine are not slaine by the sword nor dead in battel †Al thy princes are fled together and are bound hard al that were found are bound together they are fled far of †Therfore haue I sayd Depart from me I wil weepe bitterly labour not to comforte me for the destruction of the daughter of my people †For it is a day of slaughter and conculcation and weepings to our Lord the God of hostes in the vale of visitation searching the wal and magnifical vpon the mountaine †And Aelam tooke quiuer chariote of the horsman and the shilde hath made the wal naked †And thy principal valleis shal be ful of chariots and the horsmen shal place them selues in the gate †And the couering of Iuda shal be discouered and thou shalt see in that day the armourie of the house of the forest †And you shal see the breaches of the citie of Dauid because they are multiplied and you haue gathered together the waters of the lower poole †and haue numbred the houses of Ierusalem and destroyed houses to fortifie the wal †And you haue made a lake betwen the two walles to the water of old poole and you looked not vp to him that made it and the worker therof long before you saw not †And our Lord the God of hostes shal cal in that day to weeping and to moorning to baldnes and to girdle of sackcloth †and behold ioy and gladnes to kil calues and to slea rammes to eate flesh and to drinke wine Let vs eate and drinke for tomorow we shal die †And the voice of the Lord of hostes was reuealed in mine eares If this iniquitie shal be forgeuen you vntil you die sayth our Lord the God of hosles †Thus sayth our Lord the God of hostes Goe get thee in to him that dwelleth in the tabernacle to Sobna the prouost of the temple and thou shalt say to him †What doest thou here or as if thou were some bodie here because thou hast cut thee out a sepulchre here thou hast cut out a memorial diligently in an high place a tabernacle for thee in a rocke †Behold our Lord wil cause thee to be caried away as a cocke is caried and he wil lift thee vp as a garment †Crowning he wil crowne thee with tribulation he wil cast thee as a bal into a brode and large countrie there shalt thou die and there shal the chariot of thy glorie be the ignominie of the house of thy Lord. †And I wil expel thee from thy standing and depose thee from thy ministerie †And it shal be in that day I wil cal my seruant Eliacim the sonne of Helcias †and wil cloth him with thy coate and wil strengthen him with thy girdle and wil geue thy powre into his hand and he shal be as a father to the inhabitants of Ierusalem and to the house of Iuda †And I wil geue the key of the house of Dauid vpon his shoulder he shal open and there shal be none to shut and he shal shut and there shal be none to open †And I wil fasten him as a pinne in a sure place he shal be for a throne of glorie to the house of his father †And they shal hang vpon him al the glorie of his fathers house diuerse kindes of vessels euerie litle vessel from vessels of cuppes euen to euerie instrument of musike †In that day saith the Lord of hostes shal the pinne be taken away that was fastened in the sure place and that which hong theron shal be broken and fal and perish because our Lord hath spoken CHAP. XXIII The destruction of Tyrus by the Chaldees 15. and reparation therof after seuentie yeares THE burden of Tyre Howle ye shippes of the sea because the house is destroyed from whence they were wont to come from the land of Cethim it is reueled to them †Hold your peace ye that dwel in the I le the trafickers of Sidon passing ouer the sea haue replenished thee †The seede of Nilus in manie waters the haruest of the riuer was her fruites she was made the trafike of the nations †Be ashamed Sidon for the sea sayth the strength of the sea saying I haue not trauailed and I haue not brought forth and I haue not nourished yongmen nor brought virgins to their growth †When it shal be heard in Aegypt they wil be sorie when they shal heare of Tyre †Passe ouer the seas howle ye that dwel in the I le †Is not this your citie which gloried from ancient dayes in her antiquitie her feete shal leade her afarre to seiourne †Who hath thought this against Tyre that was some
prefigured the reiection of the Iewes 12. til Gods mercie recalleth them 17. The Prophet lamenting their obstinacie 22. sheweth that their sinne is the cause of their miserie THVS saith our Lord to me Goe and get thee a girdle of linnen and thou shalt put it about thy loynes shalt not put it into water †And I got a girdle according to the word of our Lord and put it about my loynes †And the word of our Lord was made to me the second time saying †Take the girdle which thou hast gotten which is about thy loynes and rising goe to Euphrates and hide it there in an hole of the rocke †And I went and hidde it in Euphrates as our Lord had commanded me †And it came to passe after manie daies our Lord said to me Arise goe to Euphrates and take from thence the girdle which I commanded thee that thou shouldst hide it there †And I went to Euphrates and digged and tooke the girdle out of the place where I had hid it and behold the girdle was rotten so that it was fitte for noe vse †And the word of our Lord was made to me saying †Thus saith our Lord so wil I make the pride of Iuda the great pride of Ierusalem †This most wicked people which wil not heare my wordes and walke in the peruersitie of their hart and haue gone after strange goddes to serue them and to adore them they shal be as this girdle which is fitte for no vse †For as the girdle cleaueth to the loynes of a man so haue I fast ioyned to me al the house of Israel and al the house of Iuda saith our Lord that they might be my people and name and prayse and glorie and they heard not †Thou shalt say therefore vnto them this word Thus saith our Lord the God of Israel Euerie bottle shal be filled with wine And they shal say to thee Why are we ignorant that euerie bottle shal be filled with wine †And thou shalt say to them Thus saith our Lord Behold I wil fil al the inhabitants of this land the kinges that of the stocke of Dauid sitte vpon his throne and the priests and the prophets and al the inhabitants of Ierusalem with drunkennes †And I wil disperse them euerie man from his brother and the fathers and sonnes together saith our Lord I wil not spare and I wil not yelde neither wil I haue mercie not to destroy them †Heare ye and geue eare Be not eleuated because our Lord hath spoken †Geue ye glorie to our Lord your God before it waxe darke and before your feete stumble at the darke mountaines you shal looke for light and he wil turne it into the shadow of death and into darkenes †But if you wil not heare this in secret my soule shal weepe because of the pride weeping it shal weepe and mine eie shal droppe teares because the flocke of our Lord is taken †Say to the king and to her that ruleth Be humbled sitte downe because the crowne of your glorie is come downe from your head †The cities of the South are shut and there is none that may open them al Iuda is transported with a perfect transmigration †Lift vp your eies and see you that come from the North where is the flocke that is geuen thee thy noble cattel †what wilt thou say when he shal visite thee for thou hast taught them against thee and instructed them against thyne owne head shal not sorowes apprehend thee as a woman in trauel †And if thou shalt say in thy hart Why are these thinges come vnto me For the multitude of thine iniquitie thy more shamelie partes are discouered the soles of thy feete are polluted †If the Aethiopian can change his skinne or the leopard his spottes you also can doe wel when you haue learned euil †And I wil scatter them as stubble which is violently taken with the winde in the desert †This is thy lot and portion of thy measure from me saith our Lord because thou hast forgotten me and hast trusted in lying †Wherefore I haue also made bare thy thighes against thy face and thine ignominie hath appeared †thine adulteries and thy neying the wickednesse of thy fornication vpon the litle hilles in the field I haue seene thine abominations Woe to thee Ierusalem thou wilt not be made cleane after me how long yet CHAP. XIIII Iurie shal be afflicted with drought and famine 11. Neither shal the prophets prayer nor their fastes nor sacrifices auaile them 14. Falseprophetes shal perish with the seduced people 17. Ieremie lamenting exhorteth them to repentance THE word of our Lord that was made to Ieremie concerning the wordes of the drought †Iurie hath mourned and the gates thereof are fallen downe are obscured on the earth and the crie of Ierusalem is come vp †The greater men haue sent their inferiours to the water they came to drawe they found no water they caried backe their vessels emptie they were confounded and afflicted and couered their heades †For the waste of the land because there came no rayne vpon the earth the husbandmen were confounded they couered their heades †For the hinde also brought forth in the field and left it because there was no grasse †And the wild asses stood vpon the rockes they drew winde as dragons their eies failed because there was no grasse †If our iniquities haue answered vs Lord do for thy names sake because our reuoltinges are manie to thee we haue sinned †O expectation of Israel the sauiour thereof in the time of tribulation why wilt thou be as a seiourner in the land and as a wayfaring man turning in to lodge †Why wilt thou be as a wandring man as the strong that can not saue but thou ô Lord art in vs and thy name is inuocated vpon vs forsake vs not †Thus saith our Lord to his people which hath loued to moue their feete and haue not rested and hath not pleased our Lord Now wil he remember their iniquities and visite their sinnes †And our Lord said to me Pray not for this people to good †When they shal fast I wil not heare their prayers and if they shal offer holocaustes and victimes I wil not receiue them because with sword and famine and pestilence I wil consume them †And I said A a a ô Lord God the Prophetes say to them You shal not see the sword and there shal be no famine among you but he wil geue you true peace in this place †And our Lord said to me The prophetes prophecie falsely in my name I sent them not and I commanded them not neither haue I spoken vnto them lying vision and deceitful diuination guilfulnes and the seduction of their owne hart they prophecie vnto you †Therefore thus saith our Lord of the prophets that
prophecie in my name whom I sent not that say There shal not be sword and famine in this land In sword and famine shal those prophetes be consumed †And the peoples to whom they prophecie shal be cast forth in the waies of Ierusalem through famine and sword and there shal be none to burie them they and their wiues their sonnes and their daughters and I wil power out their euil vpon them †And thou shalt say this word vnto them Let mine eies shede teares night and day and not cease because the virgine daughter of my people is afflicted with great affliction with a verie sore plague exceedingly †If I shal goe out to the fieldes loe the slaine with the sword and if I enter into the citie loe the pyned away with famine For the prophet and the priest are gone into a land which they knew not †Why casting of hast thou cast away Iuda or hath thy soule abhorred Sion why then hast thou striken vs so that there is no health we haue expected peace and there is no good and a time of curing and behold truble †We haue knowen ô Lord our impieties the iniquities of our fathers because we haue sinned to thee †Geue vs not into reproche for thy names sake neither make vs to haue the contumelie of the throne of thy glorie remember make not thy couenant with vs voide †Why are there among the sculptils of the Gentiles that can raine or can the heauens geue showers art not thou the Lord our God whom we haue expected for thou hast made al these thinges CHAP. XV. Though Moyses and Samuel should pray for this people yet God hath determined to punish them with plague warre famine and captiuitie 6. for their impenitencie 10. The prophet lamenteth that for his preaching the people is become worse 15. and persecuteth him 19. but God promiseth to deliuer and to reward him AND our Lord said to me “ If Moyses and Samuel shal stand before me my soule is not toward this people cast them out from my face and let them goe forth †And if they shal say vnto thee Whither shal we goe forth thou shalt say to them Thus saith our Lord They that to death to death and they that to sword to sword and they that to famine to famine and they that to captiuitie to captiuitie †And I wil visite vpon them foure kindes saith our Lord The sword to kil and dogges to teare the foules of the ayre and beasts of the earth to deuoure and to destroy †And I wil geue them into rage to al the kingdomes of the earth because of Manasses the sonne of Ezechias the king of Iuda for al thinges that he did in Ierusalem †For who shal haue pitie on thee Ierusalem or who shal be sorie for thee or who shal goe to pray for thy peace †Thou hast forsaken me saith our Lord thou hast gone backward and I wil stretch forth my hand vpon thee and wil kil thee I am wearie in praying thee †And I wil scatter them with a fanne in the gates of the land I haue slayne and destroyed my people yet they are not returned from their waies †Their widowes are multiplied vnto me aboue the sand of the sea I haue brought into them vpon the mother of the youngman a waster at noone day I haue cast terrour sudenly vpon the cities †She is weakned that bare seuen her soule hath fainted the sunne went downe to her when it was yet day she is confounded and ashamed and the residue of them I wil geue vnto the sword in the sight of their enemies saith our Lord. †Woe is me my mother why hast thou borne me a man of brawling a man of discord in al the earth I haue not lent to vsurie neither hath anie man lent vnto me to vsurie al curse me †Our Lord saith If thy remnant shal not be to good if I haue not holpen thee in the time of affliction and in the time of tribulation against the enemie †Why shal yron be confederate with the yron from the North and also brasse †Thy riches and thy treasures I wil geue into spoile for naught for al thy sinnes and in al thy borders †And I wil bring thine enemies out of a land which thou knowest not because a fire is kindled in my furie it shal burne vpon you †Thou knowest ô Lord be mindful of me and visite me and defend me from them that persecute me doe not receiue me in thy patience know that I haue sustayned reproch for thee †Thy wordes were found and I did eate them and thy word was made to me a ioy gladnes of my hart because thy name is inuocated vpon me ô Lord God of hostes †I sate not in the councel of iesters and I haue gloried at the face of thy hand I sate alone because thou hast filled me with threaning †Why is my sorow made perpetual and my desperate plague refuseth to be cured it is become vnto me as a lie of vnfaythful waters †For this cause thus saith our Lord If thou wilt be conuerted I wil conuert thee and thou shalt stand before my face and if thou wilt seperate the pretious thing from the vile thou shalt be as my mouth they shal be turned to thee thou shalt not be turned to them †And I wil geue thee vnto this people as a brasen wal strong and they shal fight against thee and shal not preuaile because I am with thee to saue thee and to deliuer thee saith our Lord. †And I wil deliuer thee out of the hand of the most wicked and I wil redeeme thee out of the hand of strong ANNOTATIONS CHAP. XV. 1. If Moyses and Samuel shal stand before me As before God reueled to this prophet Ieremie that the people should assuredly be punished and therfore prohibited him ch 7. v. 16. ch 11. v. 14 ch 14. v. 11. that he should not pray for them so here he confirmeth the same determinate sentence of their punishment saying If Moyses and Samuel shal stand before me my soule is not tovvards this people That is though not only Ieremie a zelous holie prophet now liuing but also Moyses and Samuel departed from this world long before shal pray for this people yet they shal not escape the designed punishment for their great sinnes By necessarie consequence of which confirmation is also proued that Moyses and Samuel after their death both could and did sometimes pray for the same people For otherwise the particular mention of these prophetes were not to the purpose if they neuer did nor could pray for them And wheras the English glosse in the Geneua Bible supposeth Gods meaning to be that if there vvere anie man liuing moued vvith so great zele tovvards the people as vvere these tvvo yet
deliuer vs. †But if he wil not be it knowen to thee ô king that we worshipe not thy goddes the golden statua which thou hast erected we adore not †Then was Nabuchodonosor replenished with furie and the looke of his face was altered vpon Sidrach Misach and Abdenago and he commanded that the fornace should be heated seuen times more then it had bene accustomed to be heated †And commanded the strongest men of his host to binde the feete of Sidrach Misach and Abdenago and to cast them into the fornace of burning fyre †And forth with those men being bound with their breeches and head attire and shoes and garments were cast into the fornace of burning fyre †For the commandent of the king did vrge and the fornace was heated excedingly Moreouer the flame of the fyre slew those men that had cast in Sidrach Misach and Abdenago †But these three men that is Sidrach Misach and Abdenago fel in the middes of the fornace of burning fire bound together That vvhich folovveth I found not in the Hebrevve volumes †And they walked in the middes of the flame praysing God and blessing our Lord. †And Azarias standing prayed thus and opening his mouth in the middes of the fire he sayd †Blessed art thou ô Lord the God of our fathers and laudable and glorious is thy name for euer †because thou art iust in al thinges which thou hast done to vs and al thy workes are true and thy wayes right and al thy iudgements true †For thou hast done true iudgements according to al thinges that thou hast brought in vpon vs and vpon the holie citie of our fathers Ierusalem because in truth in iudgement thou hast brought in al these thinges for our sinnes †For we haue sinned and done vniustly reuolting from thee and we haue offended in al thinges †and thy precepts we haue not heard nor obserued nor done as thou hadst commanded vs that it might be wel with vs. †Al thinges therfore that thou hast brought in vpon vs and al thinges that thou hast done to vs thou hast done with true iudgement †and thou hast deliuered vs into the handes of our enemies vniust and most wicked and preuaricatours to an vniust king and most wicked aboue al the earth †And now we can not open the mouth we are become a confusion and reproch to thy seruants to them that worshipe thee †Deliuer vs not for euer we besech thee for thy name sake and dissipate not thy testament †neither take thou away thy mercie from vs for Abraham thy beloued and Isaac thy seruant and Israel thy holie one †to whom thou hast spoken promising that thou wouldest multiplie their seede as the starres of heauen and as the sand that is in the sea shore †Because ô Lord we are diminished more then al nations and are abased in al the earth this day for our sinnes †And there is not at this time prince duke and prophet nor holocaust nor sacrifice nor oblation nor incense nor place of first fruits before thee †that we may finde thy mercie but in contrite minde spirit of humilitie let vs be receiued †As in holocaust of rammes and bulles and as in thousands of fat lambes so let our sacrifice be made in thy sight this day that it may please thee because there is no confusion to them that trust in thee †And now we folow thee in al our hart and feare thee and seeke thy face †Confound vs not but doe with vs according to thy meekenes and according to the multitude of thy mercie †And deliuer vs in thy meruels and geue glorie to thy name ô Lord †and let al be confounded that shew euils to thy seruants let them be confunded in al thy might and let their strength be broken †and let them know that thou art the Lord the onlie God and glorious ouer the round world †And the kings seruants that had cast them in ceased not to heate the fornace with Naphtha tow and pitch and drie stickes †and the flame mounted out aboue the fornace nine and fourtie cubits †and it brake forth and burnt them whom it found by the fornace of the Chaldees †But the Angel of our Lord descended with Azarias and his felowes into the fornace and he shooke the flame of the fire out of the fornace †and made the middes of the fornace as a winde of dew blowing and the fire touched them not at al nor payned them nor did them anie greuance †Then these three as out of one mouth praysed and glorified and blessed God in the fornace saying †Blessed art thou ô Lord the God of our fathers and laudable and glorious and superexalted for euer and blessed is the holie name of thy glorie and laudable and superexalted in al ages †Blessed art thou in the holie temple of thy glorie passing laudable and passing glorious for euer †Blessed art thou in the throne of thy kingdom and passing laudable and superexalted for euer †Blessed art thou that beholdest the depths and sittest vpon the Cherubs and laudable and superexalted for euer †Blessed art thou in the firmament of heauen and laudable and glorious for euer †Al workes of our Lord blesse ye our Lord prayse and superexalt him for euer †Blesse our Lord ye Angels of our Lord prayse superexalt him for euer †Ye heauens blesse our Lord prayse and superexalt him for euer †Al waters that are aboue the heauens blesse ye our Lord prayse and superexalt him for euer †Blesse our Lord al ye powers of our Lord prayse and superexalt him for euer †Sunne and moone blesse ye our Lord prayse and superexalt him for euer †Starres of heauens blesse ye our Lord prayse and superexalt him for euer †Euerie shower dew blesse ye our Lord prayse and superexalt him for euer †Al spirits of God blesse ye our Lord prayse and superexalt him for euer †Fire and heate blesse ye our Lord prayse and superexalt him for euer †Colde and heate blesse ye our Lord prayse and superexalt him for euer †Dewes and hore frost blesse ye our Lord prayse and superexalt him for euer †Frost and cold blesse ye our Lord prayse and superexalt him for euer †Yse and snowes blesse ye our Lord prayse and superexalt him for euer †Nightes and dayes blesse ye our Lord prayse and superexalt him for euer Light and darknes blesse ye our Lord prayse and superexalt him for euer †Lightenings and cloudes blesse ye our Lord prayse and superexalt him for euer †Let the earth blesse our Lord prayse and superexalt him for euer †Mountaines and litle hilles blesse ye our Lord prayse and superexalt him for euer †Al things that spring in the earth blesse ye our Lord prayse and superexalt him for euer â€
that the vessels of gold siluer should be brought which Nabuchodonosor his father had caried away out of the temple that was in Ierusalem that the king and his Nobles might drinke in them and his wiues and concubines †Then were the golden and siluer vessels brought which he had caried away out of the temple that was in Ierusalem and the king and his nobles dranke in them his wiues and concubines †They dranke wine and praysed their goddes of gold and of siluer of brasse of yron and of wood and of stone †In the very same houre there appeared fingers as it were of the hand of a man writing ouer against the candlesticke in the vtter part of the wal of the kings palace and the king beheld the ioynts of the hand that wrote †Then was the kings face changed and his cogitations trubled him and the iunctures of his reynes were loosed and his knees were striken one against the other †The king therfore cried out mightely that they should bring in the magicians Chaldees and southsayers And the king speaking sayd to the wisemen of Babylon Whosoeuer shal read this writing and shal make the interpretation therof manifest vnto me shal be clothed with purple and shal haue a golden chayne on his necke shal be the third in my kingdom †Then al the kings wisemen going in could not neither read the writing nor declare the interpretation to the king †Wherewith king Baltassar was much trubled and his countenance was changed yea and his nobles were trubled †And the queene for the thing that had happened to the king and his Nobles entered into the house of the feast and speaking she sayd King for euer liue let not thy cogitations truble thee neither let thy face be changed †There is a man in thy kingdom that hath the spirit of the holie goddes in him and in the dayes of thy father knowlege and wisedom were found in him for king Nabuchodonosor also thy father appoynted him prince of the magicians inchanters Chaldees and southsayers thy father I say ô king †Because more ample spirit and prudence and vnderstanding interpretation of Dreames and shewing of secrets and solution of thinge bound were found in him that is in Daniel to whom the king gaue the name Baltassar Now therfore let Daniel be called and he wil tel the interpretation †Daniel therfore was brought in before the king To whom the king speaking said Art thou Daniel of the children of the captiuitie of Iuda whom my father the king brought out of Iewrie †I haue heard of thee that thou hast the spirit of the goddes and more ample knowlege and vnderstanding and wisedom are found in thee †And now there haue come in into my sight the wise magicians that they might read this writing and might shew me the interpretation therof and they could not declare me the sense of this word †Moreouer I haue heard of thee that thou canst interpret obscure thinges and resolue thinges bound if therfore thou be able to reade the writing to shew me the interpretation therof thou shalt be clothed with purple and shalt haue a cheyne of gold about thy necke shalt be the third prince in my kingdom †To which thinges Daniel answering sayd before the king Thy rewardes be they vnto thee and the giftes of thy house geue to an other but the writing wil I read thee ô king and the interpretation therof wil I shew to thee †O king God the most high gaue to Nabuchodonosor thy father kingdom and magnificence glorie and honour †And for the magnificence which he gaue to him al peoples tribes and tongues trembled and feared him whom he would he killed and whom he would he stroke and whom he would he exalted and whom he would he humbled †But when his hart was eleuated and his spirit obstinatly set to pride he was deposed from the throne of his kingdom and his glorie was taken away †And he was cast out from the sonnes of men yea and his hart was set with the beasts and with the wild asses was his habitation grasse also he did eate as an oxe and with the dew of heauen his bodie was embrewed til he knew that the Highest had powre in the kingdom of men and whomsoeuer it shal please him he wil raise vp ouer it †Thou also his sonne Baltassar hast not humbled thy hart wheras thou knowest al these thinges †but against the dominatour of heauen thou wast eleuated and the vessels of his house haue bene brought before thee and thou and thy nobles and thy wiues and thy concubins haue drunke wine in them the goddes also of siluer and of gold and of brasse of yron and of wood and of stone that see not nor heare nor feele thou hast praysed moreouer the God that hath thy breath in his hand and al thy wayes thou hast not glorified †Therfore from him is the ioynt of the hand sent which hath written this that is drawen †And this is the writing which is ordered MANE THECEL PHARES †And this the interpretation of the word MANE God hath numbred thy kingdom and hath finished it †THECEL thou art weighed in the balance and art found hauing lesse †PHARES thy kingdom is diuided and is geuen to the Medes and Persians †Then the king commanding Daniel was clothed with purple and a cheyne of gold was put about his necke it was proclamed of him that he had powre the third in the kingdom †The same night was Baltassar the king of Chaldee slaine †And Darius the Mede succeded into the kingdom being three score and two yeares old CHAP. VI. King Darius making Daniel one of the three chief rulers of his kingdom 4. and intending also to aduance him higher other princes accuse him for praying to God contrarie to the kings edict 16. wherupon he is cast into the lions denne 21. but is conserued without anie hurt 24. his accusers are deuoured by the lions and commandment is geuen that al men shal feare the God of Daniel IT pleased Darius and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom †And ouer them three princes of whom Daniel was one that the gouerners might render account to them the king might susteyne no truble †Daniel therfore passed al the princes and gouerners because there was the spirit of God more ample in him †Moreouer the king thought to appoynt him ouer al the kingdom wherupon the princes the gouerners sought to finde occasion against Daniel on the behalfe of the king and they could finde no cause nor suspicion because he was faithful and no fault nor suspicion was found in him †Those men therfore said We shal not finde against this same Daniel any occasion vnles perhaps in the law of his God †Then the princes and the
not susteyne and his chosen shal rise vp to resist there shal be no strength †And he shal doe coming vpon him according to his pleasure and there shal be none to stand agaynst his face and he shal stand in a noble land it shal be consumed in his hand †And he shal sette his face to come to possesse al his kingdom he shal doe right thinges with him and he shal geue vnto him a daughter of wemen to ouerthrow it and she shal not stand neither shal she be his †And he shal turne his face to the ilands shal take manie and he shal make the prince of his reproche to cease and his reproch shal be returned vpon him †And he shal turne his face to the empire of his owne land and he shal stumble and fal shal not be found †And there shal stand in his place one most vile vnworthy of kingly honour in few dayes he shal be destroyed not in furie nor in battel †And k there shal stand in his place one despised and kinglie honour shal not be geuen him and he shal come secretly and shal obteyne the kingdom by fraude †And the armes of him that fighteth shal be expugned from before his face and shal be broken moreouer also the prince l of the league †And after the amities he shal worke deceite with him and he shal goe vp and shal ouercome with few people †And he shal enter abundant and plentiful cities he shal doe thinges that his fathers neuer did his fathers fathers their robberies and pray riches he shal dissipate and shal deuise deuises against the best fensed and this vntil a time †And his strength his hart shal be stirred vp against the king of the South in a great armie and the king of the South shal be prouoked to battel with manie aydes and exceding strong they shal not stand because they shal take counsels against him †And they that eate bread with him shal destroy him and his armie shal be oppressed there shal fal slaine very manie †The hart also of the two kinges shal be to euil and at one table they shal speake lies and they shal not prosper because as yet the end vnto an other time †And he shal returne into his land with much riches and his hart against the holie testament and he shal prosper and shal returne into his owne land †At the time appointed he shal returne and he shal come to the South and the later end shal not be like to the former †And there shal come vpon him galleis and the Romanes and he shal be strooken and shal returne and shal fretâ—e against the testament of the sanctuarie and he shal spede and shal returne and shal deuise against them that haue forsaken the testament of the sanctuarie †And of him shal stand m armes and shal pollute the sanctuarie of strength and shal take away the continual sacrifice and they shal geue abomination into desolation †And the impious against the testament shal dissemble fraudulently but the people that knoweth their God shal obtayne and shal doe †And the learned in the people shal teach very manie and they shal fal by sword and by flame and by captiuitie and by spoyle of dayes †And when they are fallen they shal be releeued with a litle ayde and very manie shal be ioyned to them faynedly †And of the learned there shal fal that they may be tried and may be chosen and made white euen to the time prefixed because yet there shal be an other time †And the king shal doe according to his wil and shal be eleuated magnified against euerie god and against the God of goddes he shal speake magnifical thinges shal be directed til the wrath be accomplished for the determination is made †And the God of his fathers he shal not account of and he shal be in the concupiscences of wemen neither shal he care for anie of the goddes because he shal ryse vp against al thinges †But god Maozim he shal worshipe in his place and the God whom his fathers knewe not he shal worshipe with gold and siluer and precious stone and precious thinges †And he shal doe it to fense Maôzim with a strange god whom he acknowledged and he shal multiplie glorie and shal geue them powre in manie and shal diuide the land gratis †And in the time prefixed shal the king of the South make battel against him as a tempest shal the king of the North come against him in charets and in horsemen and in a great nauie and he shal enter the landes and shal destroy and passe through †And he shal enter into the glorious land and manie shal fal but these onlie shal be saued out of his hand Edom and Moab and the beginning of the children of Ammon †And he shal lay his hand vpon the landes and the Land of Aeygpt shal not escape †And he shal rule ouer the treasures of gold and of siluer and in al the precious thinges of Aegypt through Lybia also and Aethyopia he shal passe †And a bruite shal truble him from the East and from the North and he shal come in a great multitude to destroy and kil very manie †And he shal pitche his tabernacle Apadno betwen the seas vpon a mount glorious and holie and he shal come euen to the toppe therof and no man shal helpe him CHAP. XII The Angel describeth the persecution of Antiochus as the figure of Antichrist prefigured 6. the shortnes also of his reigne is clearly prophecied BVT in that time shal rise vp Michael the great prince who standeth for the children of thy people and a time shal come such as hath not beene from the time since nations begane euen vntil that time And in that time shal thy people be saued euerie one that shal be found writen in the booke †And manie of those that sleepe in the dust of the earth shal awake some vnto life euerlasting others vnto reproch to see it alwayes †But they that be learned shal shine as the brightnes of the firmament and they that instruct many to iustice as starres vnto perpetual eternities †But thou Daniel shut vp the wordes and seale the booke euen to the time appointed verie manie shal passe ouer and there shal be manifest knowlege †And I Daniel saw and behold there stood as it were two others one on this side vpon the banke of the riuer and an other on that side on the other banke of the riuer †And I sayd to the man that was clothed with linen garments that stood vpon the waters of the riuer How long the end of these meruels †And I heard the man that was clothed with the linen
a snare of ruine vpon al his wayes madnes in the house of his God †They haue sinned deeply as in the dayes of Gabaa he wil remember their iniquitie and wil visite their sinne †As grapes in the desert I found Israel as the first fruites of the figtree in the toppe therof I saw their fathers but they haue entered into Beelphegor and are alienated into confusion and are become abominable as those thinges which they loued †Ephraim as a bird hath flowen away their glorie from birth and from the wombe and from conception †But if they shal nourish vp their children I wil make them without children among men yea wo to them when I shal depart from them †Ephraim as I saw was Tyre founded in beautie and Ephraim shal lead out his children to the murderer †Geue them ô Lord what wilt thou geue to them Geue them a wombe without children and dire brests †Al their wicked in Galgal because there I hated them for the malice of their inentions I wil cast forth out of my house I wil not adde to loue them al their princes reuolters †Ephraim is strooken their roote is dried vp they shal yeld no fruite But and if they shal haue issue I wil kil the best beloued things of their wombe †My God wil cast them away because they heare him not and they shal be vagabunds in the nations CHAP. X. After manie benefites and aduancement much affliction shal fal vpon the tenne tribes for their ingratitude towards God ISRAEL a vine a thicke of branches the fruite is made equal to it according to the multitude of his fruite he hath multiplied altars according to the plentie of his land he hath abunded in idols †Their hart is diuided now they shal perish he shal breake their idols he shal destroy their altars †Because they wil now say We haue no king for we feare not our Lord and what shal a king do to vs †You speake wordes of vnprofitable vision and you shal make a couenant iudgement shal spring as bitternes vpon the furrowes of the filde †The kine of Bethauen haue the inhabitans of Samaria worshipped Because his people mourned vpon him his temple wardens reioyced vpon him in his glorie because it departed from him †For he also was caried vnto Assur a gift to the king Reuenger confusion shal take Ephraim Israel shal be confunded in his owne wil. †Samaria hath made her king to passe as froth vpon the face of water †And the excelses of the idol the sinne of Israel shal be destroyed the burre and the thistle shal grow vp ouer their altars and they shal say to the mountaines Couer vs and to the litle hilles Fal vpon vs. †From the Dayes of Gabaa Israel hath sinned there they stood the battel in Gabaa vpon the children of iniquitie shal not apprehend them †According to my desire I wil chastise them and the peoples shal be gathered together vpon them when they shal be chastised for their two inquities †Ephraim an heifer taught to loue threshing and I haue passed ouer the beautie of her necke I wil ascend vpon Ephraim Iudas shal plough Iacob shal breake the furrowes to himself †Sow to your selues in iustice and reape in the mouth of mercie fallow ground but the time to seeke our Lord when he shal come that shal teach you iustice †you haue ploughed impietie you haue reaped iniquitie you haue eaten the fruite of lying because thou hast trusted in thy wayes in the multitude of thy strong ones †A tumult shal arise in thy people al thy munitions shal be destroyed as Salmana was destroyed by his house that tooke vengeance on Baal in the day of battel the mother being dashed in peeces vpon the children †So hath Bethel done to you because of the malice of your iniquities CHAP. XI The kingdom of Israel is further admonished and threatned 10. of which tribes manie shal beleue in Christ AS the morning passed hath the king of Israel passed away Because Israel was a child and I loued him and out of Aegypt I called my sonne †They called them so they departed from their face they immolated to Baalim sacrificed to idols †And I as it were the nurse of Ephraim caried them in myne armes and they knew not that I cured them †In the cordes b of Adam I wil draw them in the bands of charitie and I wil be to them as lifting vp the yoke vpon their cheekes and I declined to him that he mightâ—ate †He shal not returne into the Land of Aegypt and Assur he his king because they would not conuert †The sword hath begune in his cities and it shal consume his elect and shal eate their heades †And my people shal hang vpon my returne but a yoke shal be put vpon them together which shal not be taken away †how shal I geue thee Ephraim protect thee Israel how shal I geue thee as Adama lay thee as Seboim My hart is turned within my repentance is disturbed together †I wil not doe the furie of my wrath I wil not returne to destroy Ephraim because I am God and not man in the middes of thee the Holie one and I wil not enter into the citie †They shal walke after our Lord as a lion wil he roare because he wil roare and the children of the sea shal feare †And they shal flie away as a bird out of Aegypt and as a doue out of the Land of the Assyrians and I wil place them in their houses saith our Lord. †Ephraim hath compassed me in denying and the house of Israel in deceite but Iudas a witnesse is descended with God and with the sainctes faithful CHAP. XII The people by their sinnes procure their owne miseries 3. not regarding Iacobs vertues EPHRAIM feedeth the winde and foloweth the heate al the day he multiplieth lying and waste and he hath made a league with the Assyrians and he caried oyle into Aegypt †The iudgement therfore of our Lord with Iuda and visitation vpon Iacob according to his wayes and according to his inuentions he wil render to him †In the wombe he supplanted his brother and in his strength he was directed with the Angel †And he preuailed against the Angel and was strengthened and he wept and besought him in Bethel he found him an there he spake with vs. †And our Lord the God of hostes the Lord is his memorial †And thou shalt conuert to thy God keepe mercie and iudgement and hope in thy God alwayes †Chanaan in his hand a deceitful balance he hath loued calumnie †And Ephraim sayd But yet I am made rich I haue found an idol to my self al my labours shal not finde me the iniquitie which I haue sinned †And I the Lord
subuersion the wrath of indignation †Now therfore ô my sonnes be ye emulatours of the law geue your liues for the testament of your fathers †And remember the workes of the fathers which they haue done in their generations you shal receiue great glorie and an eternal name †Abraham was he not in tentation found faythful and it was reputed to him vnto iustice †Ioseph in the time of his distresse kept the commandment and he was made lord of Aegypt †Phinees our father feruent in the zele of God receiued the testament of an euerlasting priesthood †Iesus whiles he accomplished the word was made the duke in Israel †Caleb whiles he testifieth in the church receiued an inheritance †Dauid in his mercie obteyned the seate of the kingdom for euer †Elias whiles he zeleth the zele of the law was receiued into heauen †Ananias and Azarias and Misael beleuing were deliuered out of the flame †Daniel in his simplicitie was deliuered out of the lions mouth †And so thinke ye through generation generation that al that hope in him are not weakened †And of the wordes of the sinful man be not afrayd because his glorie is dung worme †to day he is extolled to morow he shal not be found because he is turned into his earth his cogitation is perished †You therfore my sonnes take courege doe manfully in the law because in it you shal be glorious †And behold Simon your brother I know that he is a man of counsel heare ye him alwayes he shal be a father to you †And Iudas Machabeus valiant of strength from his youth let him be to you the prince of warfare he shal manage the battel of the people †And you shal bring to you al the doers of the law and reuenge ye the reuenge of your people †Repay retribution to the Gentiles and attend to the precept of the law †And he blessed them and was layd to his fathers †And he died the hundreth and six and fourtith yeare and he was buried by his sonnes in the sepulchers of his fathers in Modin and al Israel lamented him with great lamentation CHAP. III. Iudas Machabeus punisheth the wicked 10. killeth Apollonius in battel 13. Seron braggeth but is also ouerthrowen 25. Antiochus furiously incensed 29. gathereth money in Persis 32. leauing Lysias viceroy 38. who sending a great armie against the Israelites 42. Iudas and his bretheren commending the cause to God by prayer and penance 54. resolue to fight against their enemies AND Iudas that was called Machabeus his sonne arose in his steed †and al his bretheren helped him and al that had ioyned themselues to his father and they fought the battel of Israel with ioy †And he dilated glorie to his people and put on him a brigantine as a giant and girded about him his warlie armour in battels and protected the campe with his sword †He became like a lion in his actes and as a lions whelpe roaring in hunting †And he persecuted the wicked enquiring them out and such as trubled his people them he burnt with fyre †and his enemies were repelled for feare of him al the workers of iniquitie were trubled and saluation was directed in his hand †And he exasperated manie kinges and reioyced Iacob in his workes and for euer his memorie is in benediction †And he walked through the cities of Iuda and destroyed the impious out of them and turned away wrath from Israel †And he was renowned euen to the vttermost part of the earth he gathered theÌ„ that perished †And Apollonius gathered together the Gentils and from Samaria a powre much and great to make battel against Israel †And Iudas vnderstood it and wentforth to meete him and he stroke and killed him and there fel manie wounded and the rest fled away †And he tooke the spoiles of them and the sword of Apollonius Iudas tooke away and he fought with it al his dayes †And Seron capitaine of the armie of Syria heard that Iudas gathered a congregation of the faithful and an assemblie with him †and he sayd I wil make me a name wil be glorified in kingdom wil ouerthrow Iudas and those that are with him that despised the word of the king †And he prepared himself and there went vp with him a campe of the impious strong helpers to doe vengeance vpon the children of Israel †And they approched euen as far as Bethoron Iudas went forth to meete him with few †But as they saw the armie coming to meete them they sayd to Iudas How shal we a few be able to fight against so great a multitude and so strong and we are wearied with fasting to day †And Iudas sayd It is an easie matter for manie to be inclosed in the hand of few there is no difference in the sight of the God of heauen to deliuer in manie and in few †Because not in the multitude of the armie is the victorie of battel but from heauen is the strength †They come to vs in an obstinate multitude and in pride to destroy vs and our wiues and our children and to spoile vs. †But we wil fight for our liues and our lawes †and our Lord himself wil destroy them before our face but you feare them not †And as he ceased to speake he flew vpon them sodenly and Seron was destroyed and his host in his sight †and he pursewed him in the descent of Bethoron euen to the playne and there fel of them eight hundred men and the rest fled into the land of the Phylisthims †And the feare of Iudas and of his bretheren and the dread fâ—l vpon al the nations round about them †And his name came to the king and al nations told of the battels of Iudas †And as king Antiochus heard these wordes he was wrath in his mind and he sent and gathered the armie of al his kingdom a campe exceding strong †and he opened his treasurie and gaue wages to the armie for a yeare and he commanded them that they should be readie at al assayes †And he saw that money fayled out of his treasures and the tributes of the region smal because of the dissension and the plague that he had made in the land to take away the ordinances that were from the first dayes †and he feared lest he should not haue as once and twise for costs and gifts which he had geuen before with a large hand and he had abunded aboue the kinges that had bene before him †And he was excedingly astonied in minde purposed to goe into Persis and to take the tributes of the regions and to gather together much siluer †And he left Lysias a noble man of the bloud royal ouer the kings affayres from the
vniust maintenance therof and in the exercise of the coyte †And setting nought by the honours of their fathers they esteemed the Greeke glories for the best †by reason wherof they had dangerous contention and they had emulation toward their ordinances and in al thinges they coueted to be like to them whom they had enemies and murderers †For to doe impiously against the lawes of God escapeth not vnpunished but this the time folowing wil declare †And when the gamme vsed euerie fifth yeare was kept at Tyre and the king was present †the wicked Iason sent from Ierusalem sinful men carying three hundred didrachmaes of siluer for the sacrifice of Hercules which they that caryed it requested that it might not be bestowed on the sacrifices because it ought not but that it might be deputed for other charges †And these were offered in dede by him that sent them vnto the sacrifice of Hercules but because of them that were present they were geuen to the making of gallees †And Apollonius the sonne of Mnestheus being sent into Aegypt because of the nobles of Ptolomee Philometor the king when Antiochus vnderstood that himself was made an alien from the affaires of the kingdom prouiding for his owne commodities departing thence he came to Ioppe and from thence to Ierusalem †And being magnifically receiued of Iason and the citie entered in with torch lights and with prayses and from thence he turned his armie into Phaenicia †And after the time of three yeares Iason sent Menelaus brother of the foresaide Simon carying money to the king and to bring answers of necessarie affayres †But he being commended to the king when he had magnified the presence of his power wrested the high priesthood vpon him self ouer bidding Iason three hundred talents of siluer †And hauing receiued commission from the king he came hauing in deede nothing worthie of the priesthood but bearing the mind of a cruel tyrant and the wrath of a wilde beast †And Iason indeede who had circumuented his owne brother being himself deceiued was driuen out a fugitiue into the countrie of the Ammanites †And Menelaus obteyned the princedom but concerning the money promised to the king he did nothing wheras Sostratus that was gouernour of the castel exacted it †For to him perteyned the exacting of the tributes for which cause they were both called out to the king †And Menelaus was remoued from the priesthood Lysimachus his brother succeeding and Sostratus was made gouernour of the Cyprians †And when these things were a doing it chanced the Thaâ—sians and the Mallotians to moue sedition because they were geuen for a gift to king Antiochus concubine †The king therfore came in hast to pacifie them one of his companions Adronicus being lefte substitute †But Menelaus supposing that he had taken a conuenient time stealing certaine vessels of gold out of the temple gaue them to Adronicus and others he had sould at Tyre in their neere cities †Which thing when Onias vnderstood most certainly he rebuked him keeping himself in a safe place at Antioche beside Daphne †Wherupon Menelaus coming to Andronicus desired him to kil Onias Who when he was come to Onias and right handes being geuen with an oath although he was suspected of him had perswaded him to come out of the sanctuarie immediatly he slew him not reuerencing iustice †For which cause not only the Iewes but also other nations likewise were offended and tooke it greuously for the vniust murder of so great a man †But when the king was returned out of the places of Cilicia the Iewes went vnto him at Antioch and also the Greekes complayning of the vniust murder of Onias †Antiochus therefore was sorie in his minde for Onias and being inclined to pitie he shed teares remembring the sobrietie and modestie of the deceased †And his hart being incensed he commanded Andronicus being spoiled of the purple to be led about al the citie and that in the same place wherin he had committed the impiety vpon Onias the sacrilegious person should be depriued of his life our Lord repaying him worthie punishment †And manie sacrilegies being committed of Lysimachus in the temple by the counsel of Menelaus and the rumour being bruited abrode the multitude gathered together against Lysimachus much gold being now caryed out †But the multitudes making insurrection and their mindes replenished with anger Lysimachus arming almost three thousand began to vse vniust handes a certaine tyrant being captaine farre growne in age and also in madnes †But as they vnderstood the endeuour of Lysimachus some tooke stones some strong clubbles and certaine threw ashes †And manie in deede were wounded certaine also throwne to the ground but al were put to flight the sacrilegious person also himself they slew beside the treasurie †Concerning these thinges therefore iudgement began to be commenced against Menelaus †And when the king was come to Tyre three men sent from the ancients put vp the matter vnto him †And when Menelaus was ouercome he promised Pâ—olomee to geue much money to perswade the king †Pâ—olomee therfore went to the king being in a certaine courte as it were to coole himself and brought him from his purpose †and Menelaus certes being guiltie of al the euil was quitted of the crimes and the poore wretches who if they had pleaded the cause euen before Scythians should be iudged innocent them he commanded to death †Quickly then did they vniustly suffer which prosecuted the cause for the citie the people and the sacred vessels †For the which thing the Tyrians also being offended were very liberal towards the burial of them †But Menelaus because of their auarice that were in power continewed in authoritie increasing in malice to the betraying of the citizens CHAP. V. Visions of armies fighting in the ayre appeare in Ierusalem fourtie dayes 5. Iason with a thousand men surpriseth the citie killeth manie citizens but is expulsed and dyeth myserably 11. Antiochus persecuteth the Iewes 15. spoyleth the temple and prophaneth holie thinges 27. Iudas with others flee into the desert AT the same time Antiochus prepared a second iourney into Aegypt †And it came to passe that through out the whole citie of Ierusalem were senne for fourtie dayes in the ayre horsemen running hither thither hauing golden stoles and speares as it were companies armed †and coursing of horses set in orders by rankes and that there were encounterings together neere hand and shakings of sheildes and a multitude of men in helmets with swordes drawen and throwing of darts and the glittering of golden armour and of al kind of harnes †Wherefore al prayed that the wonders might be turned to good †But when there was a false rumour gone forth as though Antiochus had bene parted this life Iason taking vnto him no lesse then a thousand men suddenly set vpon the citie
Elias had before a 763. His particular miracles a 940. Enchanters are sometimes suffered to doe meruelous thinges but not true miracles nor al they desire a 176. 177. 180. They sometimes confesse the power of God 178. 371. Enoch yet liueth a 19. b 437. Epicures beleue not eternal punishment nor reward b 346. Equiuocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964. Esther most humble and prudent a 10â—7 b 998 a figure of our B. Ladie and of the Church a 1051. The whole booke of Esther is Canonical Scripture a 1035. 1036. 1052. Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud a 228. by the loaues of proposition a 229. by al old sacrifices a 239. 264. 288. b 609. Christs real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lambe and Manna Transubstantiation coÌ„fessed by Hebrew Rabbins b 993. Euangelistes signified by foure liuing creatures and by foure wheles b 676. 690. Eue was not borne but built of Adams ribbe a 7. She was a figure of the B. virgin a 11. Example in gouerners is of great importance b 387. 848. Examples ought to moue b 628. 818. Excommunication prefigured a 332. Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978. Ezechias mortally sicke recouered miraculously a 805. b 504. Ezechiel a Priest a Prophet and a Martyr b 674. He prophecied in Chaldea b 998. the beginning and end of his prophecie is very hard 674. 711. He is often called the sonne of man b 677. His last vision perteyneth in some part to the Iewes but more principally to the Church of Christ b 749. 763. It can not be expouÌ„ded of the Iewes and their Temple b 753. 765. 767. F. Faith is aboue reason a 775. without faith none can be saued b 289. 348. Faith is the grouÌ„d of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church b 536. Faith alone doth not iustifie a 61. 900. b. 70. Faith and good workes gaine heauen a 393. 410. b 34. 338. Fastes instituted and obserued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514 great effectes therof ibidem Fathers and the holie Doctors doe build adorne the Church b 537. Faultes must be reueled or concealed with discretion b 400. 402. Feare of God is the first degree of wisdom b 269. It is the seede of al other vertues and of eternal glorie b 375. Feare of Superiors because they are Gods ministers is necessarie a 594. b 412. Feare not men commanding contraie to God b 313. Feare of God with the obseruation of his commandments is the summe of al godlie doctrine b 333. Feastes instituted and obserued a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994. Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948. Fire perpetually kept in the tabernacle a 271. 279. Fire shal burne the world immediatly before the general iudgement b 97. 545. Foure miracles in the fire which Ieremie hidde b 948. 949. FirmameÌ„t signifieth the space from the highest starres to the earth a 1. Flaterie is ful of guile b 401. Fortitude consisteth more in suffering patiently then in repelling forces a 88. Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383. Free consent is required in euerie couenant a 214. and in mans iustification b 323. Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821. No sinne can be coÌ„mitted without consent of freewil a 11. 32. Luther abhorred the name of freewil Caluin disliked it a 16. Freindshipe is a strong band a 609. b 405 426 False freindshipe fayleth in aduersitie a 1046. G Gard of the outward senses a 972. Gedeon was confirmed by miracles a 528. encoraged by a dreame a 530. By a stratageme with a few he ouerthrew manie a 531. Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham a 44. 50. 819. From Abraham by Isaac and Iacob to Dauid a 821. From Dauid to Iosias a 823. and to his sonnes a 939. Also from his sonne Iechonias to Christ b 1004. Genealogies of Leui to Aaron and Moyses a 168. 828. 939. b 1004. Gentiles shal be conuerted to Christ a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872. Giantes before Noes floud a 22. 1033. 1090. others after the floud a 402. Gloria Patri c. added after euerie Psalme by Eclesiastical tradition b 266. Glorie eternal a 35. 712. b 34. 83. 156. 492. God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b 435. 436. 508. Onlie God knoweth al thinges a 1103 b 251. God calleth the whole world his Beautie and his peculiar people his Corde b 879. He would haue al to be saued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831. Gods especial protection in distresses a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512. God figheth for his seruantes three wayes a 512. God tempteth not to euil a 76. He is neuer the cause of sinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He speaketh by his Priestes Prophetes and Preachers a 194. b 861. God vseth his creatures to supernatural effectes a 163. 764. 998. 1005. And suspendeth their natural operation at his wil. b 781. Gods foreknowlege what wil happen or may happen doth not preiudice mans freewil b 349. Gog and Magog signifie Antichrist and his adherentes b 746. Goliath prouoking the Israelites was slaine by Dauid a 605. 608. Gospel is kowen by the Church a 989. Grace is necessarie otherwise none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995. Grace is also necessarie to perseuere a 422. b 129. 293. 679. Grace sufficient is geuen to euery one effectual of Gods especial mercie to some b 678. Al grace is from the fulnes of Christ b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865. Gradual Psalmes are prayers and prophecies b 234. Gratitude acknowlegeth benefites receiued b 447. H Habacuc prophecied before the captiuitie of Iuda b 857. An other Habacuc
4. :: The life of the iust hath fulnes of dayes though it be otherwise short the daies of the wicked are void of fruict be they manie or few S. Ambrose li. de Abraham :: S. Augustin â—q 72. in Gen disputeth but could not decide whether Rebecca went to some Priest or Prophet or Altar or whither els or only retyred to priuate prayer :: Holie Scripture premonisheth Iacobs sinceritie lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit VVhy Agar Cetura being lawful wines are called coÌ„cubines Their childreÌ„ signified Pagaines Heretikes Gods predestination and for seing include not exclude the meanes by which his wil is done The couenant made to Abraham pertaned only to Isaac and Iacob not to the rest of his issue li. 16. c. 35. ciuit 2. Reg. 8. Psal 59. Gods mere mercie in electing anie his iustice to the reprobate Rom. 9. Iacob lawfully bought but Esau sinned in selling the first-birth-right :: God by Abrahams exaÌ„plar life inuited the Aegyptians to true religion now commandeth Isaac to stay in Gerara to the like end S. Theod. q. 76. in Gen. :: See pag 52. :: Adulterie a great sinne also among Painims * The chanel where sometimes a vehement streame ruÌ„neth sometimes none at al. * VVrangling :: So nations of the world first enuyed the Church of Christ but after made peace with it :: Esau by marying against his parents wil made breach from them External ceremonies in the law of nature Christian for titude preuaileth more by suffering then by forcible resisting The Epistle on Saturday the second weke in Lent :: Iacob secure in conscience that the right of first-birth belonged to him yet feared to geue occasioÌ„ of offence to his father :: It was truly Gods wil but not in that sâ—â— as Isaac vnderstood it :: Isaac now knowing it to be Gods wil ratified that he had done :: worldlings blessing consisteth in transitorie welth :: The Idumeans being subdued by king Dauid 2 Reg. 8. reuolted from king Ioram and had a king of their owne 4. Reg. 8. they were againe subdued by Hircanus teste Iosepho li. 13. Antiq but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. Iacob did not lie nor sinne in saying he was Esau c. He is proued innocent by the text 1. 2. 3. 4. 5. 6. 7. The Fathers proue his innocencie in this fact Euerie lie is a sinne Some deceipt good Ho. 6. ad Col. Hier. 20. Epist. 125. It was good that Isaac knew not Iacob when he blessed him Good in respect of Esau More to Gods glorie and Iacobs commendation Ho. 53. q. 79. in Gen. :: Isaac againe coÌ„firmeth the blessings of Abraham to Iacob and his sede omitting Esau yea and God repeteth the same v. 13. The Epistle in a votiue Masse for trauelers Sap. 10. * House of God :: To whom ynough is not ynough to him nothing is ynough Aulus Gell. VVhy Iacob traueled in poore state A notable example of Gods comforth to the afflicted Al nations beleuing in Christ are blessed in him Erecting and annointing of Altares is a religious office being done to Gods honour The Church lerneth not rites of Idolaters but they of the Church Difference in religious supersticious ciuil honour consisteth in the persons intentions Two sortes of holie oyle Vowes are properly of things which are not otherwise commanded Gen. 14. :: S. Augustin q. 87. in Gen coÌ„mendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries It is no where more ciuil modest then in England * VVithout â—â—â—ges :: Laban greeously offended neither could Lia be excused but Iacob was innocent in this fact :: After seuen daies he had Rachel who was his first spouse S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. :: Not properly 〈◊〉 but griefe â—â—â—â—ul 〈◊〉 S. Aug. li 22 c 5â— cont Faust :: Of pluralitie of wiâ—â—s see pag. 62. :: Holie Scripture saith S. Augustin would neuer hâ—â—e mentioned such womanlie deâ—ires but to admonish vs to â—â—ke great misteries therin li. 22 c. 56. â—oâ—t â—austum :: Iacob did iustly vse this meanes to recouer thâ—â— which Laban withheld sâ—oÌ„ him being duâ— for the dowrie of his wiues and recompence for his seruice Rupert li. 7. c 39. in Gen. :: Annointing of Altarâ— and free vowes are gratful 〈…〉 es to God See chap. 28. Ter 〈…〉 :: 〈…〉 sinned 〈…〉 Psal 4. Images of false goddes are idols Some images are neither religious nor supersticious Some are religious 1. Reg. 19. 〈…〉 3. Rachel tooke away her fathers Idols for hâ—â— good She kept them in recompeÌ„ce of wrongs :: The changing of his name here promised is performed chap. 35. S. Hieron Tradit Heb. Iacobs feare was iust and without fault 1. Ioan 4. q. 102. 〈◊〉 Gen. The causes of his feare The humble conceipt of him selfe Eccle. â— Esaus inclination meanes to reuenge Iacobs prayer qualified with Humilitie Gratitude Confidence Meeknes Iacobwrestled with an Angel corporally spiritually Osee 12. :: Iacob seing Gods hand in this change of his brothers mind not of flaterie but sincerly acknowledged his benignitie as Gods countenance towards him O Dina saith S. Bernard what nedewas there to see wemen of a strange countrie Tract de gradib humilitatis :: They offended by falsly pretending religion and by excesse in reuenge therfore are reproued by their father v 30. chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith 9. * An execrable tree :: God when it pleaseth him maketh the weake stronger then the mightie and few more terrible then â—â—nie S. Châ—isost ho. 59. S. Aug. q. 112. in Gen. :: The name of supplanter not sufficiently expressing his valure he is also called Israel See the Annotation Math. 2. :: For this fact Ruben was excluded from the chiefe dignitie among his bretheren Gen. 49. Clensing from sinne is the first office of the seruants of God The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob Al his twelue sonnes in their posteritie were heires of the promised land :: The separation of Esau from Iacob :: By the common opinon of Latin and Greke fathers this was holie Iob. as we shal discusse when we come to his booke against the hebrew doctors who say Iob was of Nachors race chap. 4. 10 22. 25. By comparison of interrupted companies the coÌ„tinual succession of the Church is more glorious One place of Scripture feemeth contrarie to an other but is not Holie Scriptures not easie to be vnderstood Esaus last parting from Iacob The seuenth part of this booke How Ioseph was sold into Aegypt and there aduanced :: These things folowing hapned to Iacob in his generations that is in his childreÌ„ See S. Chrisost ho. 23. in Gen. :: That for il life they were infamous the hebrew word dâ—â—â—a signifieth infamie :: The Epistle on friday
of the Israelites t from the mediterranean sea of Palestin v to the riuer Euphrates Exo. 23. v. 31. Beut 11. v. 24. vv eruel enimies more like to most cruel beastes then to men x yea so cruel as none els in the world are like vnto them y The Prophet now prayeth for the coming of Christ which he saw in spirite z The Church of the old testament in her best state wanted the perfection which the Church of Christ hath a Christ our Messias most commonly calleth by this title The Sonne of man b So thy vinyard can not indure if it be stil afflicted and trodden downe c Christ working by Gods powre redresseth almiseries d The same is the 8. and the 15. verse with litle alteration and here repeted the third time In which we also pray for three thinges first to be purged and conuerted from sinne second to be illuminated by Christ the Image of God Thirdly to be sanctified and saued in eternal glorie to haue the fruition of the most blessed Trinitie Inuitation to celebrate festiual dayes deuoutly the 7. key a This Psalme perteyneth not only to the old testament but also to the new b Gods seruants oppressed with tribulations c to be songue by Asaph a chief master of musike d Make readie al these musical instruments e In the Calendes or first day of euerie moneth in remembrance of Gods prouidence and perpetual gouernment of al creatures :: The feast of Neomenia f and most especial solemnitie in the first day of the seuenth moneth in memorie of Isaac conserued from death in whom God promised Abraham to multiplie his seede and to blesle al nations Gen. 17 v. 21. c 21. v 12. c 22. v. 18. :: Feast of trumpetes g The people of Israel signified by Ioseph as Psal 79. v. 2. :: In memorie of this benefite Pasch was instituted h God deliuered the same people from their vntolerable bondage of carying burdens in baskettes from geathering straw making brickes and other seruitude Exo 1. v. 14 c. 5. v. 7. i The admonition of God to the people k yet after so great benefites thou didst murmure and contradict me Exo. 17. Num. 20. l Seriously admonish thee m Man by free wil may choose whether he wil obey or no. :: The feast of Pentecost in memorie of the lawe n This was an other great benefite to geue an expresse law for their instruction o Obseruing my commandments aske what thou wilt and I wil geue it thee Pom. 1. ◠24. p Very easely q of my freewil and liberalitie without necessitie or obligation r The wicked that promise to serue God and do it not shal be in eternal torments In the meane time God bestowed these benefites vpon them for the iusts sake Admonition to Magistrates the. 7. key a The wordes of the prophet admonishing al magistrates that when they sitte in iudgement or determine anie cause God who is there and euerie where present b attendeth their processe and therfore it behoneth them to be aduised what they doe euen as if they heard God speaking as here foloweth c The wordes of God though not vttered sensibly yet in effect intimated by his law according wherto he wil procede in iudgement against vniust Iudges d Such iudges procede in grosse ignorance not caring to vnderstand but content to walke in darknes e Ye are so euil disposed that you would turne al vpside downe instifying the wicked and condemning the iust f For your office which you participate of me you are certaine goddes vpon earth g But when you die you shal find that you are men subiect to Gods iudgement h yea your punishment wil be greuous and importable for the mightie shal mightely suffer torments Sap. ◠i Againe the wordes of the prophet praying God k that eing he is Lord of al he wil iudge al. Persecuters of the Church confounded or conuerted the 6 key a Seing none is like to thee ô God b shew thy powre and maiestie c be not silent d The cruel persecuters are most insolent e and proud f That there be no more anie faithful people g anie Catholiques leift aliue h The progenie of Esau i the seede of Ismael k descending from the elder sonne of Lot l the issue of Abraham by Agar who falsly cal them selues Sarascens as if they were of Sara m People of Gebal a citie of Syria n of the other sonne of Lot o those that first oppugned the Israelites after they were parted from Aegypt Exo. 17. p The Philistians q and Tyrians al nere neighboures and some of them nere akine to the Israelites were their great enimies r Others also coming further of ioyned against Gods people in figure that al heretikes and other infidels conspire together against Catholiques ſ The Psalmist therfore prayeth and withal prophecieth that God wil at last destroy them as he did Madian Num 31. Iudic. 6. 7. t Sisara captaine general v for Iabin king of Asor nere Cisson Iudic. 4. v. 7. 23. w Within the territorie of Manasses Ios 17. which they inuaded x slaine and not buried y These foure princes of the Madianites were slaine by Gedeons forces Iudic. 7. 8. z By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters :: By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters 1. 2. 3. 4. a God by punishing seeketh the conuersion of sinners not their eternal death b But such as be stil obstinate and finally impenitent do perish for euer c God only the creator of heauen and earth is properly called LORD VVhose essential and incommunicable name is VVHICH IS Exo. 3. v. 14. 6. v. 3. Eternal glorie the 10. key a For men afflicted in this vale of miserie b By the children of Core not being musitians but porters in the temple 1. Par. 26. S. Augustin here and in other titles of Psalmes vnderstandeth the faithful children of Christ c The glorious mansions in heauen which God hath prepared for the iust d Vehement desires do sometimes depriue vs of external sense e The mind reioycing in hope the bodie is also recreated releeued and reuiued which before was dulle and heauie f As sparowes by natural instinct seeking habitations finde houses to dwel in g and turtles haue nestes wherin to lay their young ones so faithful soules seeke to dwel in heauen and in the meane time to lay vp good workes within the Catholique Church out of which sayth S. Augustin in this place how good soeuer workes do seme as when paganes and heretikes feede the hungrie cloth the naked receiue strangers into their houses visite the sicke comforte prisoners being not laid in the nest conculcabuntur conterentur non seruabuntur non custodientur they shal be trodde vnder foote they shal be bruised in peeces they shal not be conserued they shal not be kept but
is the Sonne of God also the name of IESVS is magnified aboue al names or temporal thinges g Sovvner or later Kinges and Princes of al kingdomes and nations haue bene or shal be conuerted to Christ h God knovveth proud men not as his freindes or seruants but farre of as strangers and enimies Gods special prouidence of his seruantes the 3 key a By this part of the title to the end is signified as is noted Psal 4. that the matter contâ—ined in the Psalme perteyneth to the nevv Testament b God vvho knovveth al thinges most absolutly and perfectly vvithout discourse or searching yet as it vvere maketh experimental trial of his seruants to make them in some sorte to know him and to knovv themselues And so here holie Dauid or other faithful man acknovvlegeth Gods Omniscience that is perfect knovvlege of al thinges vvithout exception past present to come al vvorkes vvordes thoughtes and vvhat soeuer can be though it neuer vvas nor shal be in general and in particular c The vttermost measure and reach of myne intention d The word holden in by the tongue and not vttered by mouth is not hidden from God e By experieÌ„ce we see that Gods knovvlege excedeth our reach f As Gods knovvlege comprehendeth al thinges so his presence extendeth it selfe to al places neither is conteined in place but excedeth al place in his diuine immensirie g The Prophe also in the person of anie curious imaginatiue man examineth and findeth that no darknes nor couer can hide anie ching from God h Nothing semeth more hidde then a mâ—ns entrals i oâ— a child in the mothers vvombe k Or bones in the flesh l Or mans bodilie imperfection before his birth * Golâ—â— Embryoâ—em * Of knovvlege m dayly formed by God not by man Iob. 10. v. 8. 2. Mae 7. v. 22 23. n Aboue al considerations it most excedeth that God so high and infinite honoreth his humble poore seruants so excedingly that it semeth to themselues farre more then can be due For he revvardeth euen ouer aboue merites which merites also are founded in Gods mercie geuen vvithout merite :: Nevv translaters peruert this place translating thoughts for frendes contrarie to the Hebrevv Greke and Latin and al ancient Fathers only pretending that the same vvord in the Chaldee tongue also signifieth thoughts o The number also of Saintes vvhom God hath chosen called iustified and vvil glorifie excede mans conceipt Apoc. 7. p Incensed vvith this excellent glorie and desiring to be of this innumerable multitude by thy grace I haue risen from sinne and in confidence of thy perpetual helpe I stand and hope to perseuere in thy seruice q And if it be so yea seing it is so that as thou ô God doest exalt thy Saincts to exceding and vnspeakable honour so thou hast also decreed to punish obstinate sinners vvith eternal death and damnation r I renounce al vvicked association gette ye avvay from me al cruel bloudie men that vvould dravv me into euerlasting torments Å¿ Avvay from me you that thinke t the glorious mansions in heauen prepared and promised to the iust are vaine hopes and in vaine expected v This hate of such sinners the iust shal confidently plead and happie are they that shal be able truly to alleage for themselues in the day of iudgement that they hated al vvhom God hateth vv yea hated them vvith feruent zele that are Gods enimies x Stil the Prophet inculcateth this necessarie perfect hatred y and emnitie tovvards Gods enimies z For that none in this life without special and extraordinarie reuelation knoweth certainly their owne state whether they be worthie of Gods loue or hatred Eccle 9. the iust submitte themselues to Gods examination of their hart and actions a humbly praing God that if they be in the way of iniquitie b he wil voutsafe to reduce and guid them into the right way of euerlasting life Eternal paine of the wicked and ioy of the blessed the 10. key a Vnquiet euil disposed men stil deuise wicked plottes b and neuer cease to make discord and debates * Scandalum c In time of tentation prayer is most necessarie d Man is not able to resist tentations e vnlesse God by his grace as by a helmet defend him from yelding consent f Suffer me not to fal from that which I now desire which is to be constant in vertue not to consent to sinners perswasions g VVho then would triumph ouer me h The summe of their mischeuous deuises i consisting in their suttle persuasions with swete wordes k shal ouerwhelme and bring themselues to perdâ—tion l Hel fire shal be their lote m â—nto which they shal fal n â—uer be in intolerable torments o I haue lerned by good instructions and by experience that in the end thou ô God wâ—lt comfort the iust who are now afflicted and punish the vniust that liue in temporal delightes as it happened to Lazarus and the glatâ—on p Eternal glorie consisteth in seeing God The Church prayeth and preuaileth the 6. key :: In these wordes the Church prayeth offering incense in her solemne Offices a As the fume of incense is swete and ascendeth vpwards so the Church prayeth that her petitions may be gratful and ascend to God b In the old testament morning acrifice was rather more solemne and more frequeut but the Prophet semeth to allude vnto Christs Sacrifice which he was to offer towards euening on the Crosse and the same also in vnbloudie maner the euening befofe his Passion in the Eucharist c A iust care and consideration what to speake before the mouth be opened d lippes must not be alwayes stopt for it is a sinne sometimes not to speake but as a dore that is to be opened and shut at due seasons for example opened to confesse our sinnes and Gods truth e shutte from wordes of malice and from excusing sinnes committed f Admonition of the iust is a profitable reprehension g but the fawning of flatteters is pernicious h The Church ceaseth not to pray for sinners i though as yet they take pleasure in their sinnes k but the very chiefest of them which seme most potent if they remaine obstinate to their death shal then perish as men throwne against rockes l They shal then heare and vnderstand that the prayers of the Church m are effectual obtaining grace of constancie to her children not to feare anie persecution nor anie kind of death obtayning also iustificatioÌ„ of their cause vvhen the persecuters shal see that the wordes and doctrin of the Church are true and preuaile in true iudgement as true modest peaceable not sedicious turbulent nor against the commonwealth n As much earth sticking together is made fructful by breaking it into smal mould so the children of the Church by persecution bring forth more fruict then before S. Aug. o Some persecuters are so cruel as to rage against the bones and
Babylon :: Sion in behalfe of al the Iewes sheweth that the Chaldees are iustly plaged for their crueltie against Gods people :: This Saraias was a principal Leuite to whom it perteyned to read and publish the wordes and writinges of prophetes :: Thus much Ieremie prophecied against Babylon This whole historie is written more largely in the two last chapters of the fourth booke of kinges and in the last of Paralip pomenon 3. Reg. 7. It is probable that the Lamentations were written before his other prophecies 2 Paral. 35. v. 25. Doleful speaches are commonly vttered without connexion of sentences These Lamentations are artificially composed And besides the historical sense contene hidden mysteries These wordes are not Ieremies but added by the 70. or other Interpreter as a Preface to his Lamentations The miserable change in Ierusalem made the beholders astonied Aliph Beth. :: Some Iewes seing their bretheren ledde captiues into Babylon went into Aegypt but there also were in miserie Ghimel Daleth :: It is a desolate miserie when enimies obtaine dominion He. â—au :: Fleing from place to place to seeke relife Zain Heth. :: Idolatrie which is spiritual adultrie Teth. Iod. Caph. Lamed :: First Nabuchodonosor tooke away much treasure 4 Reg 24 afterwards his capitaine Nabuzardan spoyled al 4 Reg. 25. Mem. Nun. Samech Aiâ— Phe. Sade :: Aegypt wherin the Iewes trusted to sinde ayde could not or at least did not helpe them Iere 2. v. 18. 37. v. 4. 6. Coph Res. :: At home iâ— famine Sin Thaâ— :: Punishment permitted by God is truly ascribed to him as his fact Aleph Beth. :: Streingth and forces are called hornes so euerie horne signifieth al their strength Gâ—imel Daleth Hâ— Van. :: Suffered his Sanctuarie to be polluted Zain â—â—th Teâ—â— Iod. Caph. Lamed Meâ— :: As the sea exceedeth al other waters so the affliction of Ierusalem surpasseth other afflictions which is spoken by hyperbole to signifie the grenousnes therof Nuâ— Samech Phe. Aiâ— Sade Coph Res. :: This happened before in Samaria 4. Reg 6 and in the siege of Ierusalem by Titus and Ves pasian Ioseph lib 7. 8. de bello Iudaico Siâ— :: More seuerely then thou art accustomed Thaâ— :: Ieremie him self felt his part of this affliction Aleph Aleph Aleph Beth. Beth. :: Ierusalem was ransaked by Nabuchodonosor :: and worse by Nabuzardan Beth. Ghimel Ghimel Ghimel Daleiâ—â— Daleth Daleth He. He. He. :: He describeth his greuous paines as if his teeth were broken one by one Vaâ— Vaâ— :: The end of my life is come Vaâ— Zain Zain Zain Heth. :: Gods mercies are euerie day renewed Heth. Heth. Teth. :: VVhich God wil geue Teth. Teth. Iod. Iod. :: Especially vnderstood of Christ Mat. 26. Iod. Caph. Caph. :: God punisheth his seruantes not to hurâ— them but for their good Caph. Lamed Lamed Lamed Mem. Mem. :: The speach of such as denie Gods prouidence Mem. Nun. Nun. Nun. Samech Samech Samech Phe. :: Preaching of false prophets hath brought these euils vpon vs Phe. Phe. Ain Ain Ain Sade Sade Sade Coph Coph Coph Res. :: Iudge thou that which they haue iudged vniustly Res. Res. Sin Sin Sin Thaâ— :: Geue them the paine of hartie sorow :: VVherwith thou afflictest the wicked Thaâ— Thaâ— :: VVheras the Temple before gliâ—tered with gold now there appeared burnt smokie walles pittiful ruines Alâ—pâ—â— Beth :: Lamia hath a face like a woman a body as other bruâ—â—â—h beastes is cruel to others yet kind to her owne broode but wâ—men of Ierusalem in extreme disstresse were cruel to their owne children Gâ—imâ—â— :: as the ostrich forsaking her egges Dalâ—th Hâ— Vaâ— Zâ—â—â— :: One could not know an other though they were acquanted before â—â—â—â— â—â—â—â— :: VVemen being by nature pitiful were cruel to their owne children Ioâ— :: In the siege of Ierusalem :: In Hebrew phrase cities are called the daughters of the countrie Caph. Lamed :: False prophetes were called by the name of prophetes as they semed in the world to be â—â—m Nun. Saâ—ech Phe. Ain Sade Coph :: This perteineth either to king Iosias â—â—â—ne by the Aeâ—â—pâ—iâ—ns 2. Par. 35 or to Sedecias taken by the Chaldees Mystically of Christ our Sauiour Iâ— 53. v. 5. â— Aug. li. 18. c 33 〈…〉 Res. Sin Thâ—â— a The prophet foreseing in spirite their future state as if it had bene preseÌ„t prayed in the same maner as the whole people should pray when they were in such calamitie b Manie were orphanes with out fathers al were depriued of their king who was as a father of al the people c VVe haue put ourselues to worke and trauel in strange countries to gette bread to eate * in danger of thy svvord d They were made to grind â—â—nked in the â—ille e And beaten with staues f They lost the glorie of a kingdom and were subiect to strange and barbarous nations g As Iere 31. v. 18. and S. Augustin li de Gratia lib. arb c. 2. 4. c. h Hauing so seuerly punished vs we beseech thee now to cease from more This prophecie is supposed by many to be Ieremies By others accounted Baruchs By al holden to be Canonical Scripture VVhy S. Ierom vrgeth it not against the Iewes The contents Prâ—fat Ierem. :: The whole time of taking Ieru alem indured eleuen yeares before it was burned In the fifth yeare of which space this boke was written For as yet there were Priestes in Ierusalem v. 7. some holie vessels v. 8. the Altar v 10 and the temple v. 1â— * or manah sacrifice :: Seing it was Gods wil they should be in captiuity they desired rather to be vnder the Chaldees then anie other foreine nation corrupted in iudgement :: That this happened in the siege of Ierusalem is noted before â—â—nent 2. v. 20. â—â— ch â— v. 10. Deut. 28. v. 43. :: Gods commandments are commonly called iustices Psa 118. and manie other places because by obseruing or not obseruing the commandments men are made iust or vniust Iere. 2. v. 8. The tempiâ— was not as yet destroyed but the prophet speaketh of it as he saw it should come to passe Deut. 28. v. 62. 32. v. 20. :: The law of Moyses ceased after Christ but Christs law continueth to the end of the world Iâ— 31. v. 3â— c. :: Men in sinnes miserie are as if they were dead v. 11. yet by Gods mercie may receiue new grace of spiritual life :: The Church readeth this prophecie as other diuine Scriptures in the Eues of Easter and Pentecost according to the most ancient Romane vse :: Shal they not finde the fruite of their workes :: â—abulatores those that did frame or explicate moral examples for instruction of maners were worthely estemed in al ages not such as seaned false and ridiculous goddes with their filthie wicked actes of which S. Augustine writeth against Varro l 6. c. 5 6. 7. deciuit :: It is