his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in â—erarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâ—e Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â— :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â— :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal â—reatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theâ—â— art a prince of God among vâ— Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. â—â—â— :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â— Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â— Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â— 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and â—wâ—e more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â— Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ— Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ— were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâ—c 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys â—o 8. iâ—â—â—ath 2. S. Aug. dâ—catech â—â—â—ibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with
which is forbid by the law of nature and the reuenge therof here and in other places seuerly threatned yet it was specially geuen both immediatly after the floud and in the law of Moyses with manie the like to exercise men in obedience And the same was renewed for a time by the Apostles to appease a controuersie in the primitiue Church For that the Iewes conuerted to Christ hauing benne long accustomed to this obseruation could not indure to see it broken by themselues or other Christians and being no great burden for the Gentiles it was decreed that al should kepe it And so peace was made Neuertheles it was abolished when the cause ceassed As S. Augustin declareth against Faustus the Manichee Sach is the authoritie of the Church to decree and againe to disanul an obseruation of a thing of it selfe indifferent 21. Druâ—e Noe sinned not by the common iudgement of ancient Fathers in that he was ouercome with wine because he knew not the force therof hauing drunck only water al his life before But this external rebuke and worldlie disgrace happened to Noe in figure of Christ naked on the Crosse As S. Cyprian Epist 63. ad Coecilium S. Augustin li. 16. de ciuit c. 2. li. 12. contra Faustum Manicheum c. 23. 24 Eucherius Repertus and others vpon this place do teach And likwise that Sem and Iapheth were a figure of the Church consisting of Iewes and Gentiles and Cham of Heretikes and other Infidels that deride the infirmities which our Sauiour sustayned Goe to now yee Manichees saith S. Augustin obiect calumnies to the ancient holie Scriptures doe so yee children of Cham to whom naked flesh semeth vile by which your selues were begotten For neither could yee by anie meanes haue benne called Christians except Christs as he was fortold by the Prophetes had come into the world had drunck that cuppe of his vinyard which could not passe from him had slept in his passion as in drunkennes of folie which is wiser then men and so the infirmitie of mortal flesh which is stronger then men had become naked by the secret counsel of God which infirmitie vnles the WORD OF GOD had taken vpon him the very name Christian wherof yee also glorie had not benne at al in the earth 25. Cursed be Chanaan VVhy Chanaan the sonne is cursed and not his father Cham diuers yeld diuers reasons S. Theodoretus reporteth out of the Hebrew Doctors that Chanaan a boy first saw his grandfathers nakednes and told the same to his father and so they both derided that they should haue couered Chams other sonnes not offending and therfore not his whole progenie but only Chanaan his posteritie were here cursed by Noe. S. Chrisostome supposeth that for so much as God had blessed Noe his three sonnes coming forth of the Arke he could not presume to curse anie of those whom God had blessed therfore cursed Chanaan who in wickednes was like to his father S. Gregorie bringeth this for example of wicked men escaping punishment in this life and are punished in the next and in their posteritie folowing their vices VVhat meaneth it saith he that C ham sinning Chanaan his sonne had sentence of reuenge but that the sinnes of the reprobate prosper here in this life vnreuenged and are punished aftervvards And clere it is that Chanaans most wicked posteritie were subdued in the end and most of them destroied by the children of Israel who were of Sem vnder the conduct of Iosue according to Noes prophetical blessing of Sem and cursing of Chanaan 27. God enlarge This blessing of Iapheth was literaly fulfilled when according to his name which signifieth Latitude or enlargement his plentiful issue possessed most ample countries both in the Continent and Ilandes But mystically it had effect As S. Hierom. S. Augustin Rupertus and others expeund it when the Apostles being Iewes of the race of Sem first builded the Christian Church wherin the most part of that nation refused to dwel contemning Christs Gospel grace and the fulnes of Gentiles entred in and were made inheriters Finally Chanaan is seruant to both Sem and Iapheth in that Heretikes being vnder the Iurisdiction of the Church geathered of Iewes and Gentiles serue to stur vp Catholiques diligence to more exact knowledge of al truth and their patience to more merite and glorie CHAP. X. The genealogie of Noes children by whom the World was increased againe after the floud THESE are the generations of the sonnes of Noe Sem Cham and Iapheth and children were borne to them after the floud †The children of Iapheth Gomer and Magog and Madai and Iauan and Thubal and Mosoch and Thiras †Moreouer the children of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis the Cetims and the Dodanims †Of these were diuided the Iles of Nations in their countries ech one according to his tongue and their families in their nations †And the sonnes of Cham Chus and Mesraim and Phut and Chanaan †And the sonnes of Chus Saba and Heuila Sabatha and Regma Sabathaca The sonnes of Regma Saba and Dadan †Moreouer Chus begat “ Nemrod he began to be mightie in the earth †and he was a valiaunt hunter before our Lord. Therof rose a prouerbe As it were Nemrod the valiaunt hunter before our Lord. †And the beginning of his kingdome was Babylon and Arach and Achad and Chalanne in the land of Sennaar †Out of that land came forth “ Assur and builded Niniue and the streets of the citie and Chale †Resen also betwen Niniue and Chale this is the great citie †But Mesraim also begat the Ludims the Anamims the Laabims the Nephthuims †and the Phetrusims and the Casluims of whom came forth the Philistims the Caphtorims †And Canaan begat Sidon his first begotten Hethaeus †and Iebusaeus and Amorrhaeus and Gergesaeus †Heuaeus and Aracaeus Sinaeus ' †and Aradius Samaraeus and Hamathaeus and afterwardes were spred the people of the Chananits †And the limitts of Chanaan were from Sidon as we come to Gerara euen to Gaza vntil thou enter to Sodoma Gomorrha and Adama Seboim euen to Lesa †These are the children of Cham in their kinreds and tongues and generations lands and nations †Of Sem also father of al the children of Herber the elder brother of Iapheth were borne †The children of Sem Aelam and Assur and Arphaxad and Lud and Aram. †The children of Aram Vs and Hul and Gether and Mes. †And Arphaxad also begat Sale of whom was borne Heber †And to Heber were borne two sonnes the name of the one was Phaleg because that in his dayes was the earth diuided and his brothers name was Iectan †The which Iectan begat â—lmodad and Saleph and Asarmoth
the tabernacle he drew before it the veile to fulfil the commandement of our Lord. †He sette the table also in the tabernacle of testimonie at the north side without the veile †ordering the bread of proposition before it as our Lord had commanded Moyses †He sette the candlesticke also in the tabernacle of testimonie ouer against the table on the south side †placing the lampes in order according to the precept of our Lord. †He set also the altar of gold vnder the roofe of testimonie against the veile †and burned vpon it the incense of spices as our Lord had commanded Moyses †He put also the hanging in the entrie of the tabernacle of testimonie †and the altar of holocauste in the entrie of the testimonie offering on it the holocauste and the sacrifices as our Lord had commanded †The lauer also he set betwen the tabernacle of testimonie and the altar filling it with water †And Moyses and Aaron and his sonnes washed their handes and feete †when they entred the roofe of couenant and went to the altar as our Lord had commanded Moyses †He erected also the court round about the tabernacle and the altar drawing the hanging in the entrie therof After al thinges were perfited †the cloude couered the tabernacle of testimonie and the glorie of our Lord filled it †Neither could Moyses enter the roofe of couenant the cloude couering al thinges and the maiestie of our Lord shining because the cloude had couered al thinges †If at anie time the cloud did leaue the tabernacle the children of Israel went forward by their troupes †If it hong ouer they remained in the same place †For the cloude of our Lord honge ouer the tabernacle by day and a sire by night in the sight of al the children of Israel throughout al their mansions THE ARGVMENT OF LEVITICVS VVHEN the Tabernacle was erected nere to Mount Sinai the first day of the second yeare after the children of Israel parted from Aegypt and was so replenished with Gods Maiestie that none no not Moyses him self could enter in our Lord speaking from thence called Moyses and declared to him the offices of the Leuites whom only and no others he deputed for the administration and charge of sacred things wherof this booke wherin they are written is called Leuiticus In which saith S. Hierom al and euerie Sacrifice yea almost euerie sillable and Aarons vestments and the whole Leuical order breath forth heauenlie sacraments or mysteries For first God here prescribeth what sacrifices he wil haue in what manner and to what purposes Then what partes and qualities he requireth in Priests how they shal be vested and consecrated seuerly punishing some that transgressed with commandment neither to offer in sacrifice nor to eate things reputed vncleane and the maner of purifying such things and persons as by diuers occasions were polluted Interposing also some moral and iudicial precepts appointeth certaine solemne feastes times of rest and Iubilie yeare Finally promiseth rewardes and threatneth puâ—ishments to those that kepe or breake his commandments with particular admonition touching vowes and tithes So this booke may be diuided into fiue special partes The first of diuers sortes of Sacrifices in the seuen first chapters The second of consecrating Priests and their vâ—stments with punishment for offering strange fire in the three next chapters The third of distinction betwen cleane and vncleane with the maner of purifying certaine legal vncleanes and other precepts moral and iudicial from the 11. chap. to the 23. The fourth of feasts times of rest and Iubilie with priuiledges rewardes and punishments from the 23. chap. to the 27. The fifth of vowes and tithes in the last chapter THE BOOKE LEVITICVS IN HEBREW VAICRA CHAP. I. Diuers rites in offering holocaustes as wel of cattle 14. as of birdes AND OVR LORD called Moyses and spake to him out of the tabernacle of testimony saying †Speake to the children of Israel thou shalt say to them “ The man of you that shal offer an hoste to our Lord of beastes that is of oxen sheepe offering victimes †if his oblation be “ an holocauste and of the heard he shal offer a male without spotte at the dore of the tabernacle of testimonie to propitiate our Lord vnto him †and he shal put his handes vpon the heade of the hoste and it shal be acceptable and profitable to his expiation †And he shal immolate the calfe before our Lord and the children of Aaron the priestes shal offer the bloud therof powring it in the circuite of the altar which is before the dore of the tabernacle †And the skinne of the hoste being plucked of the ioyntes they shal cut into peeces †and shal put fire vnderneth in the altar hauing before laid a pyle of wood in order †and the ioyntes that are cut out laying in order thereupon to wit the head al thinges that cleane to the liuer †the entralles and feete being washed with water and the priest shal burne them vpon the altar for an holocauste and “ sweete sauoure to our Lord. †And if the oblation be of flockes an holocauste of sheepe or of goates a lambe of a yeare old without spot shal he offer †and he shal immolate it at the side of the altar that looketh to the North before our Lord but the bloud therof the sonnes of Aaron shal poure vpon the altar round about †and they shal diuide the ioyntes the head and al that cleane to the lyuer and shal lay them vpon the wood vnder which the fire is to be put †but the entrales and the â—eâ—te they shal wash with water And the whole the priest shal offer and burne vpon the altar for an holocaust and most sweete sauoure to our Lord. †But if the oblation of holocaust to our Lord be of birdes of turtles and young pigions †the priest shal offer it at the altar and writhing the head to the necke and breaking the place of the wound he shal make the bloud to runne downe vpon the brimme of the altar †but the croppe of the throate and the fethers he shal cast nigh to the altar at the east side in the place where the ashes are wount to be powred out †and he shal breake the pinnions therof and shal not cut nor diuide it with a knife and shal burne it vpon the altar putting fire vnder the wood It is an holocaust and oblation of most sweete sauoure to our Lord. ANNOTATIONS CHAP. I. 2. The man that shal offer Sacrifice being the most special external seruice wherby man acknowledgeth the supreme dominion of God and his owne subiection and homage to his diuine Maiestie was so wel knowen to be necessarie as being in most frequent vse in the law of nature and in al nations that here neded not anie new precept in general
God sayd to Salomon Because this rather hath pleased thy hart and thou hast not asked riches and substance and glorie nor their liues that hate thee no nor manie dayes of life but hast desired wisdom and knowledge that thou mayst be able to iudge my people ouer which I haue made thee king †Wisdom and knowledge are geuen thee and riches and substance and glorie I wil geue thee soe that none among the kinges neither before thee nor after thee shal be like thee †Salomon therfore came from the Excelse of Gabaon into Ierusalem before the tabernacle of couenant reigned ouer Israel †And he gathered to him chariotes and horsemen and there amounted to him a thousand foure hundred chariotes and twelue thousand horsemen and he caused them to be in the cities of the chariotes and with the king in Ierusalem †And the king gaue siluer and gold in Ierusalem as stones cedartrees as sycomores which grow in the champayne in great multitude †And there were horses brought him from Aegypt and from Coa by the kinges merchantes which went and brought by a price †a chariote of foure horses for six hundred peces of siluer and an horse for an hundred fiftie in like maner of al the kingdomes of Hetheites and of the kinges of Syria market was made CHAP. II. Other workemen being prouided to build the Temple 7. Salomon procureth a cunning artificer from the king of Tyre and special timber 16. to be cutte and sent from thence AND Salomon determined to build a house to the name of our Lord and a palace for himself †And he numbred seuentie thousand men that caried on their shoulders and eightie thousand that should hew stones in the mountaynes and ouerseers of them three thousand six hundred †He sent also to Hiram the king of Tyre saying As thou didst with Dauid my father and didst send him cedar trees to build him a house wherin also he dwelt †so doe with me that I may build a house to the name of our Lord my God that I may consecrate it to burne incense before him and to perfume with aromatical spices and to the euerlasting proposition of loaues and for holocaustes morning and euening on the sabbathes also and the newmoones and the solemnities of our Lord God for euer which are commanded Israel †For the house which I desire to build is great for our God is great aboue al goddes †Who then can be able to build him a worthie house if heauen and the heauens of heauens can not conteyne him how great am I that I may build him a house but to this end only that incense may be burnt before him †Send me therfore a cunning man that hath skil to worke in gold and siluer brasse and yron purple scarlet and hyacinth and that knoweth to make engraued workes with these artificers which I haue with me in Iewrie and Ierusalem whom Dauid my father prepared †But send me also cedar trees firretrees and pintrees from Libanus for I know that thy seruantes haue skil to hew the timber of Libanus and my seruantes shal be with thy seruantes †that manie trees may be prepared for me For the house which I desire to build is exceding great and glorious †Moreouer to the workemen that shal hew the trees thy seruantes I wil geue for victuals of wheat twentie thousand cores and of barley as manie cores and of wine twentie thousand oyle also twentie thousand sates †And Hiram the king of Tyre by letters which he sent to Salomon sayd Because the Lord loued his people therfore hath he made thee to reigne ouer it †And he added saying Blessed be the Lord the God of Israel that made heauen and earth who hath geuen to Dauid the king a sonne wise and learned and of vnderstanding and prudent to build a house to the Lord and a palace for himself †I therfore haue sent thee a man wise and most skilful Hiram my father †the sonne of a woman of the daughters of Dan whose father was a Tyrian who knoweth to worke in gold and siluer brasse and yron and marble and in timber in purple also and hiacinth and silke and scarlet and that knoweth to graue al engrauing and to deuise wisely whatsoeuer in the worke is necessarie with thy artificers and with the artificers of my lord Dauid thy father †The wheate therfore and barley and oile and wine which thou my lord hast promised send to thy seruantes †And we wil cut downe the trees out of Libanus as manie as shal be necessarie for thee and wil conuey them in boates by the sea vnto Ioppe and it shal be thy part to transport them into Ierusalem †Salomon therfore numbred al the men that were proselytes in the land of Israel after the numbering which Dauid his father numbered and they were found an hundred fiftie three thousand and six hundred †And he made of them seuentie thousand that should carie burdens on their shoulders and eightie thousand that should cut stones out of the mountaynes and three thousand and six hundred ouerseers of the worke of the people CHAP. III. The Temple is begunne to be built in mount Moria the fourth yeare of Salomons reigne 3. the forme wherof is described and the precious matter 8. especially of Sancta sanctorum 14. with a costlie veile 15. and two excellent pillers before the gate AND Salomon began to build the house of our Lord in Ierusalem in mount Moria which had bene shewed to Dauid his father in the place which Dauid had prepared in the floore of Ornan the Iebuseite †And he began to build in the second moneth in the fourth yeare of his kingdom †And these be the fundations which Salomon layd to build the house of God of length in the first measure sixtie cubites of bredth twentie cubites †But the porch before the front which was extended in length according to the measure of the bredth of the house of twentie cubites moreouer the height was of an hundred twentie cubites and he did guilt it on the inside with most pure gold †Also the greater house he couered with wodden bordes of firre-tree and he fastened on plates of fine gold throughout and he graued in it palme trees and as it were litle chaines embracing one an other †He paued also the floore of the Temple with most precious marble in much beautie †Moreouer it was most tried gold of the plates wherof he couered the house and the beames therof and the postes and the walles and the doores and he graued cherubs in the walles †He made also the house of Sanctum sanctorum the length according to the bredth of the house of twentie cubites and the bredth likewise of it twentie cubites and he couered it with plates of gold as it were six hundred talentes †Yea and he made nailes of gold so that
be accomplished one that excelled the rest in wisedom and fidelitie and was second after the king Aman by name †told me that there was a people dispersed through the whole world which vsed new lawes and doing against the customes of al Nations contemned the coÌ„mandmentes of kings and brake the concord of al nations by their dissention †Which when we had learned seing one nation rebellious against al kind of men to vse peruerse lawes and to goe against our commandmentes and to disturbe the peace and concord of the prouinces subiect to vs †we haue commanded that whomsoeuer Aman shal shew who is chiefe ouer al the prouinces and second after the king and whom we honour in steed of a father they with their wiues and children be destroyed of their enemies and that none haue pitie on them the fourtenth day of the twelfth moneth Adar of this present yeare †that the wicked men going downe to hel in one day may restore the peace to our empire which they had disturbed Hitherto the copie of the letter That which foloweth I found written after that place where it is read And Mardocheus going forth did al thinges that Esther had commanded him yet it is neither in the Hebrew nor extant with any of the interpreters †But Mardocheus besought our Lord mindeful of al his workes †and said Lord Lord king omnipotent for in thy dominion are al thinges set and there is none that can resist thy wil if thou determine to saue Israel †Thou madst heauen and earth and whatsoeuer is conteyned in the compasse of heauen †Thou art Lord of al neither is there that can resist thy maiestie †Thou vnderstandest al things and knowest that I haue not done this for pride and contumelie and any desire of glorie that I adored not the proud Aman †for gladly would I be readie for the saluation of Israel to kisse euen the steppes of his feete †but I feared lest I should transferre the honour of my God to a man and lest I should adore any except my God †And now ô Lord king the God of Abraham haue mercie vpon thy poople because our enemies wil destroy vs and extinguish thyne inheritance †Despise not thy portion which thou hast redemed to thyself out of Aegypt †Heare my prayer and be propitious to thy lot and corde and turne our mourning into ioy that liuing we may prayse thy name ô Lord and doe not shut the mouthes of them that sing to thee †Al Israel also with like mind and supplication cried to our Lord because certayne death did hang ouer them CHAP. XIIII Esther prayeth in humilitie of spirite that God wil deliuer the people from the crueltie of Aman. ESTHER also the queene fled to our Lord fearing the peril that was at hand †And when she had laid of her royal garmentes she tooke clothes meete for weeping and mourning and for diuers oyntmentes filled her head with ashes and dung and her bodie she humbled with fastes and al the places in which before she was accustomed to reioyse she filled with tearing of her heares †And she besought our Lord the God of Israel saying My Lord which onlie art our king helpe me solitarie woman and which haue no other helper beside thee †My peril is in my handes †I haue heard of my father that thou Lord didst take Israel out from al Gentiles and our fathers out of al their predecessours before that thou mightst possesse an euerlasting inheritance and thou hast done to them as thou hast spoken †We haue sinned in thy sight and therfore thou hast deliuered vs into the handes of our enemies †for we haue worshiped their goddes Thou art iust ô Lord. †And now it suffiseth them not that they oppresse vs with most hard seruitude but imputing the force of their handes to the might of their idols †they wil change thy promisses and destroy thine inheritance and shut the mouthes of them that prayse thee and extinguish the glorie of thy temple and altar †that they may open the mouthes of Gentiles and prayse the strength of idols and magnifie a carnal king for euer †Deliuer not ô Lord thy scepter to them that are not lest they laugh at our ruine but turne their counsel vpon them and destroy him that hath begune to do cruelly against vs. †Remember ô Lord and shew thy self to vs in the time of our tribulation and geue me confidence Lord king of goddes and of al power †geue me speach wel framed in my mouth in the presence of the lion and turne his hart into the hatred of our enemie that both him self may perish and the rest that consent vnto him †But deliuer vs in thy hand and helpe me hauing no other helpe but thee ô Lord which hast the knowlege of al things †and knowest that I hate the glorie of the wicked and detest the bed of the vncircumcised and of euerie stranger †Thou knowest my necessitie that I abhorre the signe of my pride and glorie which is vpon my head in the daies of my ostentation and detest it as the cloth of a woman in her monthlie floores and weare it not in the daies of my silence †and that I haue not eaten at Amans table neither the kings banket hath pleased me and that I haue not drunke the wine of libamentes †and that thy handmayde did neuer reioyse since I was transported hither vnto this day but in thee ô Lord the God of Abraham †O God strong aboue al heare the voyce of them that haue no other hope and deliuer vs from the hand of the wicked and deliuer me from my feare CHAP. XV. Mardocheus causeth Esther to goe to the king and intreate for the people 10. She is terrified by this countenance but God turneth his hart and he calleth her curteously to him This also I found added in the common edition AND he commanded her no doubt but Mardocheus commanded Esther that she should goe vnto the king and make petition for her people and for her countrie †Remember quoth he the daies of thy humilitie how thou wast brought vp in my hand because Aman the second after the king hath spoken against vs vnto death †and doe thou inuocate our Lord and speake to the king for vs deliuer vs from death Moreouer this also which foloweth I found in the common Greke †And in the third day she layd away the garmentes which she ware was clothed in her glorie †And when she glistered in royal apparel and had inuocated God the ruler and sauiour of al she tooke two wayting maydes †and vpon the one in deede she leaned as it were for dilicatnes and verie much tendernes not able to beare vp her bodie †but the other of the maydes folowed her ladie bearing vp her garmentes trayling on the ground â€
drawe out the Leuiathan with a hooke and with a rope shalt thou tye his tongue †Shalt thou put a ring in his nosthrels or bore through his iaw with a buckle †Wil he multiplie prayers to thee or speake to thee gentle wordes †Wil he make a couenant with thee and shalt thou take him to be a seruant for euer †Shalt shou delude him as a birde or tye him for thy handmaydes †Shal freindes cut him merchantes diuide him †Shalt thou fil nettes with his skinne and the cabbin of fishes with his heade †Lay thy hand vpon him remember battel and adde to speake no more †Behold his hope shal frustrate him and in the sight of al he shal be cast downe headlong CHAP. XLI Leuiathan is further described by the peculiar partes of his bodie and terrible composition of al his members NOT as cruel wil I raise him for who can resist my contenance †Who hath geuen me before that I may render vnto him Al thinges that are vnder heauen be myne †I wil not spare him and his mightie wordes and framed to beseech †Who shal reuele the face of his garment and who shal enter into the middes of his mouth †Who shal open the gate of his countenance dreade is round about his teeth †His bodie as shildes that are cast compact with skales fast cleauing together †One is ioyned to an other and not so much as anie ayre entereth betwen them †One shal sticke to an other holding eche other they shal not be seperated †His sneesing is as the shining of fire his eies as the twinklings of the morning †Out of his mouth procede lampes as it were torches of lighted fire †Out of his nosthrels procedeth smoke as it were of a pot heated and boyling †His breath maketh coales to burne a flame cometh fotth out of his mouth †In his necke shal strength abide needines goeth before his face †The members of his flesh cleaue together one to an other he shal send lightnings against him and he shal not be caried to an other place †His hart shal be hardened as a stone and shal be stifly compact as the smithes stithie †When he shal be taken away the Angels shal feare and being feared shal be purged †When the sword shal apprehend him neither speare nor brestplate shal be able to abide †For he shal esteme yron as chaffe and brasse as rotten wood †The bowman shal not put him to flight the stones of the sling to him are turned into stubble †As stubble wil he esteme the hammer and he wil laugh him to skorne that shaketh the speare †The beames of the sunne shal be vnder him and he shal straw gold vnder him as durt †He shal make the deepe sea to boyle as a pot and shal put it as when ointmentes boyle †A path shal shine after him he shal esteme the depth as waxing old †There is no power vpon the earth that may be compared with him who is made to feare no man †He seeth euerie high thing he is king ouer al the children of pryde CHAP. XLII Holie Iob instructed comforted by Gods discourse acknowlegeth his fault and craueth pardon for his ouersight in speach or cogitation 7. God iustifieth his cause against his freindes 9. They offer sacrifice for their offence 10. Al thinges prosper with Iob duble to that he had before 16. and he dieth happely AND Iob answering our Lord sayd †I know that thou canst doe al thinges and no cogitation is hid from thee †Who is this that concealeth counsel without knowledge Therfore haue I spoken vnwisely and the thinges that did excede my knowledge beyond mesure †Heare I besech thee and I wil speake I wil aske thee and do thou tel me †With the hearing of the eare I haue heard thee but now my eye seeth thee †Therfore I reprehend myself and I do penance in imbers and ashes †And after our Lord spake these wordes to Iob he sayd to Eliphaz the Themanite My furie is wrath against thee and against thy two frendes because “ you haue not spoken right before me as my seruant Iob. †Take therfore vnto you “ seuen oxen and seuen rammes and goe to my seruant Iob and offer holocauste for your selues and my seruant “ Iob shal pray for you his face I wil receiue that the follie be not imputed to you for you haue not spoken right thinges before me as my seruant Iob. †Eliphaz therfore the Themanite and Baldad the Suhite and Sophar the Naamathite went and did as our Lord had spoken to them and our Lord receiued the face of Iob. †Our Lord also was turned at the penance of Iob when he prayed for his freindes And our Lord added al thinges whatsoeuer had bene Iobes duble †And al his brethren came to him and al his sisters and al that knew him before and they did eate bread with him in his house and wagged the head vpon him and comforted him vpon al the euil that God had brought in vpon him And euerie man gaue him one ewe and one earelet of gold †And our Lord blessed the last daies of Iob more then his beginning And he had fourtene thousand sheepe and six thousand camels a thousand yoke of oxen and a thousand she asses †And he had seuen sonnes and three daughters †And he called the name of one Dies and the name of the second Cassia the name of the third Cornustibij †And there were not found in al the earth wemen so beautiful as the daughters of Iob and their father gaue them inheritance among their brethren †And Iob liued after these thinges an hundred fourtie yeares and he saw his children and his childrens children vnto the fourth generation and he died an old man and ful of daies ANNOTATIONS CHAP. XLII 7. You haue not spoken right as my seruant Iob Holie Iob being throughly tried in the fornace of tribulation and by diuine instruction confirmed in perfect patience and other vertues God at last gaue sentence condemning the guiltie and iustifying the innocent in plaine termes prononcing that Eliphaz Baldad and Sophar had not spoken right before him as his seruant Iob. And so these three being conuinced that notwithstanding their former pretence of defending Gods cause they had erred and Iob had maintained the truth they submitted themselues as faultie and humbly did penance bringing their oblations for sacrifice to Iob as they were commanded v. 8. 9 As for Eliu the last disputer persisting more vehemēt in his errour when others ceassed from contention he was sufficiently condemned in his felowes And the rather for that true point of his owne doctrine ch 33. v. 14 that God speaketh once and repeteth not the same the second time For it was euer a general rule
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
And therfore the wisman here admonisheth not to lie in waite nor calumniously to seke impietie in the house that is in the soule of the iust For though he committe some faultes yet he riseth againe and is not impious vniust nor guiltie of mortal crime as the wicked man is CHAP. XXV THese also are the parables of Salomon which the men of Ezechias king of Iuda wrote out †It is the glorie of God to conceale the word and the glorie of kinges to search the speach †The heauen aboue and the earth beneth and the hart of kinges is vnscrutable †Take away the rust from siluer and there shal comeforth a most pure vessel †Take away impietie from the kings countenance and his throne shal be established with iustice †Appeare not glorious before the king and in the place of great men stand not †For it is better that it be said to thee Come vp hither then that thou be humbled before the prince †The thinges which thy eies haue sene vtter not quickly in a brawle lest afterward thou canst not amend it when thou hast dishonoured thy frend †Treate thy cause with thy frend and reueale not a secret to a stranger †lest perhaps he insult against thee when he heareth and cease not to vpbraide thee Grace and frendshipe deliuer which kepe to thyself lest thou become reprochful †Apples of gold in siluer beddes he that speaketh a word in his time †A golden earlet and a shining precious stone he that rebuketh a wiseman and an obedient eare †As the cold of snow in the day of haruest so a faithful legate to him that sent him maketh his soule to rest †Cloudes and winde and no rayne folowing a glorious man and not accomplishing his promises †By patience the prince shal be pacified and a soft tongue shal breake hardnes †Thou hast found honie eate that which sufficeth thee lest perhaps being filled thou vomite it vp †Withdraw thy foote from the house of thy neighbour lest some time hauing his fil he hate thee †A dart and sword and a sharpe arrow a man that speaketh false testimonie against his neighbour †A rotten tooth and wearie foote he that hopeth vpon the vnfaithful in the day of distresse †and that loseth his cloke in the day of cold Vineger in nither he that singeth songes to a naughtie hart As a moth the garment and a worme the woode so the sadnes of a man hurteth the hart †If thine enemie shal hunger geue him meate if he thirst geue him water to drinke †for thou shalt heape hote coales vpon his head and our Lord wil reward thee †The northwinde dissipateth raynes a sad looke the tongue that detracteth †It is better to sitte in a corner of the house toppe then with a brawling woman and in a common house †Cold water to a thirstie soule and good tydings from a far countrie †A fountaine trubled with the foote and a vaine corrupted the iust falling before the impious †As he that eateth much honie it is not good for him so he that is a searcher of the maiestie shal be oppressed of the glorie †As a citie being open and without compasse of walles so a man that can not represse his spirit in speaking CHAP. XXVI AS snow in the summer and rayne in the haruest so is glorie vndecent for a foole †As a birde flying to other places a sparow going whither he list so a curse vttered in vaine shal light vpon some man †A whippe for a horse and a snaffle for an asse and a rod on the back of the vnwise †Answer not a foole according to his follie lest thou be made like to him †Answer a foole according to his follie lest he seme to himself to be wise †Lame of feete and drinking iniquitie he that sendeth wordes by a foolish messenger †As a lame man hath fayre legges in vaine so a parable is vndecent in the mouth of fooles †As he that casteth a stone into the heape of Mercurie so he that geueth honour to the vnwise †As if a thorne should grow in the hand of the drunkard so a parable in the mouth of fooles †Iudgement determineth causes and he that putteth a foole to silence apeaseth angers †As a dog that returneth to his vomite so the vnwise that reiterateth his follie †Hast thou sene a man seeme to himselfe wise the foole shal haue hope rather then he †The slothful sayth A lyon is in the way and a lyonesse in the iourneis †as a doore turneth on his hinge so the slothful in his bed †The slothful hideth his hand vnder the armehole and is greeued if he turneth it to his mouth †The slothful seemeth wiser to himselfe then seuen men speaking sentences †As he that taketh a dog by the eares so he that passeth by impatient and medleth with an other mans brawle †As he is hurtful that shooteth arrowes and speares vnto death †so a man that hurteth his frende fraudulently and when he is taken with al sayth I did it in iest †When wood fayleth the fire shal be extinguished and the whisperer taken away brawles cease †As coles to burning coles and wood to fire so an angrie man rayseth brawles †The wordes of the whisperer as it were simple and the same come to the inmost partes of the bellie †As if thou wouldest adorne an earthen vessel with drossie siluer so swelling lippes ioyned with a most wicked hart †An enemie is perceiued by his lippes when he shal handle deceites in his hart †When he shal submit his voyce beleue him not because there are seuen mischiefes in his hart †He that couereth hatred fraudulently his malice shal be reuealed in the councel †He that diggeth a pit shal fal into it and he that rolleth a stone it shal returne to him †A deceitful tongue loueth not truth and a slipper mouth worketh ruines CHAP. XXVII BOast not for to morow being ignorant what the day to come may bring forth †Let an other prayse thee and not thine owne mouth a stranger and not thine owne lippes †A stone is heauie and sand weightie but the anger of a foole is heauier then both †Anger hath no mercie nor furie breaking forth and the violence of a moued spirit who can susteyne †Better is manifest correption then loue hidden †Better are the woundes of him that loueth then the fraudulent kisses of him that hateth †A soule that is ful shal treade vpon the honiecombe and a soule that is hungrie shal take bitter also for sweete †As a bird fleeting from her nest so a man that forsaketh his place †The
appeareth in his creatures 10. and is geuen in competent measure to al that feare God 16. it bringeth al vertues 27. excludeth al vices 33. and is to be sought in simplicitie of hart AL wisdom is of our Lord God hath bene alwayes with him is before al time †The sand of the sea the droppes of rayne the dayes of the world who hath numbred The height of heauen and breadth of the earth profunditie of the depth who hath measured †The wisdom of God that goeth before al thinges who hath searched out †Wisdom was created before al thinges the vnderstanding of prudence from euerlasting †A fountayne of wisdom the word of God on high and the entrance therof euerlasting commandments †The roote of wisdom to whom hath it bene reueled the subtilties therof who hath knowen †The discipline of wisdom to whom hath it bene reueled and made manifest and the multiplication of her entrance who hath vnderstood †There is one most high Creatour omnipotent and mightie King and to be feared excedingly sitting vpon his throne and the God of dominion †He created her in the Holie Ghost and hath sene and nummbred and measured her †And he hath powred her out vpon al his workes and vpon al flesh according to his gift and hath geuen her to them that feare him †The feare of our Lord is glorie and gloriation and ioy and a crowne of exultation †The feare of our Lord shal delight the hart and shal geue ioy gladnes in length of dayes †With him that feareth our Lord it shal be wel in the later end and in the day of his death he shal be blessed †The loue of God is honorable wisdom †But they to whom she shal appeare in vision they loue her in the vision and in the agnising of her great workes †The feare of our Lord is the begynning of wisdom and was created with the faythful in the wombe and goeth with the elect wemen and is knowen with the iust and faythful †The feare of our Lord is religiositie of knowlege †Religiositie shal keepe and iustifie the hart shal geue ioy and gladnes †With him that feareth our Lord it shal be wel and in the dayes of his consummation he shal be blessed †The fulnesse of wisdom is to feare God and fulnesse is of the fruites therof †Al her house she shal fil with her generations and the storehouses with her treasures †A crowne of wisdom the feare of our Lord replenishing place and the fruite of saluation †and he hath sene and numbred her but both are the giftes of God †Wisdom shal distribute knowlege and vnderstanding of prudence and exalteth the glorie of them that hold it †The roote of wisdom is to feare our Lord for the boughes therof are of long time †In the treasures of wisdom is vnderstanding religiositie of knowlege but to sinners wisdom is abomination †The feare of our Lord expelleth sinne †for he that is without feare can not be iustified for the anger of his animositie is his subuersion †Vntil a time the patient shal susteyne and after shal be rewarded of ioyfulnes †A good vnderstanding wil hide his wordes vntil a time and the lippes of manie shal shew forth his vnderstanding †In the treasures of wisdom is signification of discipline †but the worshipe of God is abomination to a sinner †Sonne coueting wisdom keepe iustice and God wil geue her to thee †For the feare of our Lord is wisdom and discipline and that which wel pleaseth him †is fayth and meeknes and he wil fil his treasures †Be not incredulous to the feare of our Lord and come not to him with a duble hart †Be not an hypocrite in the sight of men and be not scandalized in thy lippes †Attend to them lest perhaps thou fal and bring dishonour to thy soule †and God reuele thy secretes and in the middes of the synagogue cast thee downe †because thou camest to our Lord wickedly thy hart is ful of guile and deceite CHAP. II. Whosoeuer wil serue God must haue iustice feare of God and patienâ—â— 6. with confidence in God 14. Dissemblers incredulous and impatient shal be miserable 18. but the godlie shal receiue more grace SONNE coming to the seruice of God stand in iustice and in feare prepare thy soule to tentation †Represse thy hart susteyne incline thine eare receiue the wordes of vnderstanding and make no hast in the time of obduction †Susteyne the sustentations of God be ioyned to God and susteyne that thy life may increase in the later end †Al that shal be applied to thee receiue and in sorow susteyne and in thy humiliation haue patience †for gold and siluer are tryed in the fyre but acceptable men in the fornace of humiliation †Beleue God and he wil recouer thee and direct thy way and hope in him Keepe his feare and grow old therin †Ye that feare our Lord expect his mercie decline not from him lest ye fal †Ye that feare our Lord beleue him and your reward shal not be voyde †Ye that feare our Lord hope in him and mercie shal come to you for your delectation †Ye that feare our Lord loue him your hartes shal be illuminated †Children behold the nations of men and know ye that none hath hoped in our Lord and hath bene confounded †For who hath continewed in his commandment and hath bene forsaken or who hath inuocated him and he despised him †Because God is pitiful and merciful and wil forgeue sinnes in the day of tribulation and he is protector to al that seeke him in truth †Woe to them of a duble hart and to wicked lippes and to the handes that doe euil and to the sinner that goeth on the earth two wayes †Woe to them that be dissolute of hart which beleue not God and therefore they shal not be protected of him †Woe be to them that haue lost patience and that haue forfaken the right wayes and haue declined into peruerse wayes †And what wil they doe when our Lord shal begynne to looke on them †They that feare our Lord wil not be incredulous to his word and they that loue him wil kepe his waye †They that feare our Lord wil seeke after the thinges that are wel pleasing to him and they that loue him shal be filled with his law †They that feare our Lord wil prepare their hartes and in his sight wil sanctifie their soules †They that feare our Lord kepe his commandements and wil haue patience euen vntil his visitation †saying If we doe not penance we shal fal into the handes of our Lord and not into the handes of men †For according to his greatnes so also his mercie is with him CHAP. III.
incredulous to his word †After this God looked vpon the earth filled it with his good thinges †And the soule of euerie liuing thing shal shew before the face thereof and into it againe is their returne CHAP. XVII God creating man to his owne image gaue him gifies 9. and precepts 14. chose the Israelites for his peculiar people 18. Workes of mercie are commended to al men 20. Repentance to sinners 28. mercie is offered to al. GOD created man of the earth and after his owne image he made him †And againe he turned him into it and conformable to himselfe clothed him with strength †He gaue him a number of daies and time and gaue him power of those thinges that are vpon the earth †He put his feare ouer al flesh and he had dominion of beastes and fowles †He created of him an helper like to himself he gaue them counsel and tongue and eies eares and hart to deuise and he filled them with the discipline of vnderstanding †He created in them the knowlege of the spirit he filled their hart with vnderstanding and euil and good he shewed them †He set his eie vpon their hartes to shew them the great thinges of his workes †that they might praise the name of sanctification and glorie in his meruelous workes that thy might declare the glorious thinges of his workes †He added discipline vnto them and made them inherite the lawe of life †He made an euerlasting testament with them he shewed them iustice and his iudgementes †And their eie saw the glorious thinges of his honour and their eares heard the honour of his voice and he said to them Beware of euerie vniust thing †And he gaue them commandment euerie one concerning his neighbour †Their wayes are before him alwaies they are not hid from his eies †Ouer eucrie nation he appointed a ruler †And Israel was made the manifest portion of God †And al their workes as the sunne in the sight of God and his eies without intermission looking on their wayes †The testamentes were not hid by their iniquitie and al their iniquities are in the sight of God †The almes of a man is as a seale with him and shal preserue the grace of a man as the apple of the eâ—e †And afterward he shal arise and shal render them reward to euerie one vpon their head and shal turne into the inner partes of the earth †But to the penitent he hath geuen the way of iustice and he hath confirmed them that faile to susteine and hath appointed to them the lot of truth †Turne to our Lord and forsake thy sinnes †pray before the face of our Lord and diminish offences †Returne to our Lord and turne away from thine iniustice and hate excedingly abomination †and know the iniustices and iudgementes of God and stand in the lot of thy purpose and of praier of the most high God †Goe into the partes of the holie world with the liuing and them that geue praise to God †Tarie not in the errour of the impious before death confesse From the dead as nothing confession perisheth †Thou shalt confesse liuing aliue and in health thou shalt confesse and shalt praise God and shalt glorie in his mercies †How great is the mercie of our Lord and his propitiation to them that turne to him †For al thinges can not be in men because the sonne of man is not immortal and they haue delighted in the vanitie of malice †What is brighter then the sunne it shal faile Or what more wicked then that which flesh and bloud hath inuented and this shal be reproued †He beholdeth the powre of the height of heauen and al men be earth and ashes CHAP. XVIII Gods wonderful workes excede mans capacitie 7. Our weaknes is streingthened by grace 15. wherto man must cooperate 19. by purging his conscience 22. by prayer 24. by meditating Gods iudgements 30. and by mortifying his owne concupiscence HE that liueth for euer created al thinges together God onlie shal be iustified and remaineth an inuincible king for euer †Who is sufficient to declare his workes †For who shal search out his glorious thinges †and who shal shew forth the powre of his greatnesse or who shal adde to declare his mercie †It is not possible to diminish nor adde neither is it possible to finde the glorious workes of God †When a man shal haue done then shal he beginne and when he shal rest he shal worke †What is man and what is his grace and what is his good or what his euil †The number of the daies of men at the most an hundred yeares as droppes of the water of the sea they are reputed and as the grauel stone of the sand so a few yeares in the day of eternitie †For this cause God is patient toward them and powreth out his mercie vpon them †He hath senne the presumption of their hart that it is naught and hath knowen their subuersion that it is euil †Therefore hath he fulfilled his propitiation toward them and hath shewed them the way of equitie †Mans compassion is touching his neigbour but the mercie of God is vpon al flesh †He that hath mercie teacheth and instructeth as a pastour his flocke †He hath mercie on him that receiueth the doctrine of compassion and he that hasteneth in his iudgementes †Sonne in good deedes geue no blame and in euerie gift geue not the sadnes of an euil word †Shal not the dew colle heate so also a word better then a gift †Is not a word aboue a good gift but both are with a iustified man †A foole wil vpbraide bitterly and the gift of one vntaught maketh the eies to drie away †Before iudgement prepare thee iustice and before thou speake lerne †Before sickenes take medicine and before iudgement examine thyself and in the sight of God thou shalt finde propitiation †Before sickenes humble thy self and in time of infirmitie shew thy conuersation †Be not hindered to pray alwayes feare not to be iustified euen to death because the reward of God abideth for euer †Before praier prepare thy soule and be not as a man that tempteth God †Remember the wrath in the day of consummation and the time of reward in conuersation of the face †Remember pouertie in the time of abundance and the necessities of pouertie in the day of riches †From morning vnto euening time shal be changed al these are sowne in the eies of God †A wise man in al thinges wil feare in the daies of offences wil be ware of sloth †Euerie subtile man knoweth wisdom and to him that findeth her he wil geue prayse †The wise in wordes and they also haue done wisely and haue vnderstood truth and iustice
so also a feareful hart in the cogitation of a foole shal not resist against the violence of feare †As a trembling hart in the cogitation of a foole al time wil not feare so also he that continueth alwaies in the preceptes of God †He that pricketh the eie bringeth forth teares and he that pricketh the hart bringeth forth feeling †He that casteth a stone at fowles and shal throw them downe so he that speaketh reprochefully to his freind dissolueth freindship †Although thou drowest a sword at a freind despaire not for there is returning to a freind †If thou open a sad mouth feare not for there is agreement except taunt and reproch and pride and reuealing of secret and a traiterous wound in al these thinges a freind wil flee away †Possesse fidelitie with a freind in his prouertie that in his goodes also thou maist reioyce †In the time of his tribulation continew faithful to him that in his inheritance also thou maist be heire with him †Before the fire the vapour of the chimney and the smoke of the fire riseth on high so also before bloud euil wordes and contumelies threates †I wil not be ashamed to salute a freind from his face I wil not hide myself and if there chance euiles to me by him I wil beare it †Euerie one that shal heare wil beware of him †Who wil geue a gard to my mouth and a sure seale vpon my lippes that I fal not by them and my tongue destroy me CHAP. XXIII A prayer against pride 6. gluttonie and luxurie 7. Beware of offending in spèach 9. especialliy of vnlawful swearing 15. blasphemie 17. irreuerent and reprocheful wordes 21. Also of auarice 24. fornication and adultrie 30. al which God seeth and wil seuerly punish 33. With other sinnes that folow therof O Lord father and dominatour of my life leaue me not in their counsel nor suffer me to fal in them †Who laieth on stripes in my cogitation and in my hart the doctrine of wisdom and in their ignorances they spare me not and their offences appeare not †and my ignorances increase not and my offences be multiplied and my sinnes ahound and I fal in the sight of mine aduersaries mine enemies reioyce †O Lord father and God of my life leaue me not in their cogitation †Hautines of mine eies geue me not and al desire turne away from me †Take from me the concupiscences of the bellie and let not the concupiscences of copulation take hold of me and geue me not ouer to a shamelesse and foolish minde †O children heare the doctrine of the mouth and he that wil keepe it shal not perish by his lippes nor be scandalized in most wicked workes †A sinner is taught in his vanirie and the proud and the euil speaker shal he scandalized in them †Let not thy mouth be accustomed to swearing for there be manie falles in it †But let not the naming of God be vsual in thy mouth and meddle not with the names of Sainctes because thou shalt not scape free from them †For as a seruant daily examined lacketh not the marke therof so euerie one that sweareth and nameth shal not be wholy purged from sinne †A man that sweareth much shal be filled with iniquitie and plague shal not depart from his house †And if he frustrate it his sinne shal be vpon him and if he dissemble he offendeth duble †and if he sweare in vaine he shal not be iustified for his house shal be filled with retribution †There is an other contrarie speach also to death be it not found in the inheritance of Iacob †For of the merciful al those thinges shal be taken away and they wil not wallow in sinnes †Let not thy mouth be accustomed to vnnurtered speach for there is in it a word of sinne †Remember thy father and thy mother for thou sittest in the middest of greate men †lest perhapes God forget thee in their sight and being sotted with thy dailie custome thou suffer reproch and hadst better not haue bene borne and curse the day of thy natiuitie †A man accustomed to the wordes of reproch wil not be instructed in al his daies †Two sortes abound in sinnes and the third bringeth wrath and perdition †An hote soule as a burning fire wil not be quenched til it swallow somewhat †and a wicked man in the mouth of his flesh wil not cease til he kindle a fire †To a man that is a fornicatour al bread is sweete he wil not be wearie transgressing vnto the end †Euerie man that passeth beyond his owne bed contemning against his owne soule and saying Who seeth me †Darkenes compasseth me and the walles couer me and no man beholdeth me whom do I feare the Highest wil not be mindful of my sinnes †And he vnderstandeth not that his eye seeth al thinges for that such feare of man expelleth from him the feare of God the eies of men fearing him †and he knoweth not that the eies of our Lord are much more brighter then the sunne beholding round about al the waies of men and the botome of the depth and the hartes of men looking into the hidden partes †For al thinges were knowen to our Lord God before they were created so also after it is perfected he beholdeth al thinges †Reuenge shal be taken on this man in the streates of the cittie and as an horsecolt he shal be chased and where he expected not he shal be apprehended †And he shal be in dishonour with al men for that he vnderstood not the feare of our Lord. †So euerie woman also that forsaketh her husband getteth inheritance by mariage of an other †For first she hath bene vnfaithful in the law of the Highest and secondly she hath sinned against her busband thirdly she hath fornicated in adulterie and hath gotten her children of an other man †This woman shal be brought into the Church and vpon her children there shal be examination †Her children shal not take roote and her boughes shal not yeld fruite †She shal leaue her memorie to be cursed and her dishonour shal not be wiped out †And they that are leaft shal know that nothing is better then the feare of God and nothing sweter then to haue regard to the commandmentes of our Lord. †It is great glorie to folow our Lord for length of daies shal be taken of him CHAP. XXIIII True and laudable wisdom 5. proceding from God 6. shineth in his workes 12. especially in his Church where she bringeth forth al vertues 26. She inuiteth al vnto her 44. and lighteneth her folowers with splendore of doctrine VVISDOM shal praise her soule shal be honoured in God and shal glorie in the middes of her people
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
East †And behold the glorie of the God of Israel went by the East gate and he had a voice as the voice of manie waters the earth shined at his maiestie †And I saw a vision according to the forme which I had seene when he came to destroy the citie and the shape according to the sight which I had seene by the riuer Chobar and I fel vpon my face †And the maiestie of our Lord went into the temple by the way of the gate that looked to the East †And the spirite lifted me vp and brought me into the inner court and behold the house was filled with the glorie of our Lord. †And I heard one speaking to me out of the house a man stood by me †said to me Sonne of man the place of my throne and the place of the steppes of my feete where I dwel in the middes of the children of Israel for euer and the house of Israel shal no more pollute my holie name they and their kinges in their fornications and in the ruines of their kinges and in the excelses †Who haue built their threshold by my threshold and their posts by my posts and there was a wal betwen me and them and they polluted my holie name in the abominations which they did for the which thing I consumed them in my wrath †Now therfore let them repel their fornication and ruins of their kinges far from me and I wil dwel in the middes of them alwayes †But thou sonne of man shew to the house of Israel the temple and let them be confounded at their iniquities and let them measure the frame †and be ashamed of al thinges that they haue done The figure of the house and of the frame therof the goings out the comings in and al the description therof and al the precepts therof and al the order therof and al the lawes therof shew to them and thou shalt write in their eyes that they may keepe al the descriptions therof and the preceptes therof and let them doe them †This is the law of the house in the toppe of the mount Al the border therof round about is holie of holies this then is the law of the house †And these are the measures of the altar by the most true cubite which had a cubite and a palme in the bosome therof was a cubit a cubite in bredth and the limite therof euen to the brimme therof and round about one palme this also was the trench of the altar †And from the bosome of the ground to the lowest brimme two cubits and the bredth of one cubite from the lesser brimme vnto the greater brimme foure cubits and the bredth of one cubite †And Ariel it self of foure cubits and from Ariel vpward foure hornes †And Ariel of twelue cubits in length by twelue cubits of bredth four square with equal sides †And the brimme of fourtene cubits of length by fourtene cubits of bredth in the foure corners therof and the crowne round about it of halfe a cubite and the bosome therof of one cubite round about and the steppes therof turned to the East †And he said to me Sonne of man thus saith our Lord God These are the rites of the altar in what day soeuer it shal be made that holocaust may be offered vpon it and bloud powred out †And thou shalt geue to the Priestes and Leuites that are of the seede of Sadoc that approch to me saith our Lord God that they offer to me a calâ—e of the heard for sinne †And taking of his bloud thou shalt put it vpon the foure hornes therof and vpon the foure corners of the brimme and vpon the crowne round about and thou shalt clense and expiate it †And thou shalt take the calfe that is offered for sinne and thou shalt burne him in a seperate place of the house without the sanctuarie †And in the second day thou shalt offer a bucke of goates vnspotted for sinne and they shal expiate the altar as they did expiate in the calfe †And when thou shalt haue accomplished expiating it thou shalt offer a calfe of the heard vnspotted and a ramme of the flocke vnspotted †And thou shalt offer them in the sight of our Lord and the priests shal cast salt vpon them and shal offer them an holocaust to our Lord. †Seuen dayes shalt thou make a bucke goate for sinne dayly and a calfe of the heard and a ramme of the cattel vnspotted shal they offer †Seuen dayes shal they expiate the altar and shal clense it and they shal fil his hand †And the dayes being expired in the eight day so forth the priests shal make your holocausts vpon the altar and those which they offer for peace and I wil be pacified toward you saith our Lord God CHAP. XLIIII The East gate of the Sanctuarie shal be alwayes shut 5. The incircumcised shal not enter into the sanctuarie 10. nor the Leuites that haue serued idols but shal do other seruice belonging to sacrifices 15. and the children of Sadoc shal do the priestlie functions 17. obseruing the prescribed rites therof AND he turned me to the way of the vtter sanctuarie which looked toward the East and it was shut †And our Lord said to me This gate shal be shut it shal not be opened and man shal not passe through it Because our Lord the God of Israel is entered in through it and it shal be shut †for the prince The prince himself shal sit in it to eate bread before our Lord by the way of the gate of the entrie shal he enter in by the way therof he shal go out †And he brought me by the way of the North gate in the sight of the house and I saw and behold the glorie of our Lord filled the house of our Lord and I b fel on my face †And our Lord said to me Sonne of man c set thy hart and see with thine eyes heare with thine eares al thinges that I speake to thee concerning al the ceremonies of the house of our Lord and concerning al the lawes therof and thou shalt set thy hart in the wayes of the temple by al the goings out of the sanctuarie †And thou shalt say to the house of Israel that exasperateth me Thus saith our Lord God Let al your wicked deedes suffice you ô house of Israel †because you bring in strange children vncircumcised in hart and vncircumcised in flesh to be in my sanctuarie and to pollute my house you offer my breades the fatte and the bloud and you dissolue my couenant in al your wicked abominations †And you haue not kept the precepts of my sanctuarie and you haue set keepers of my obseruances in my sanctuarie to your owne selues †Thus saith our Lord God Euerie stranger
againe to loue an aduoutresse 3. whom he maketh long to expect her husband to signifie Gods loue to the Synag gue 4. and the Iewes state in the new testament 5. who at last shal be conuerted to Christ AND our Lord sayd to me Yet againe goe loue a woman beloued of her frend and an aduoutresse as our Lord loueth the children of Israel and they haue respect to strange goddes and loue the kernels of grapes †And I digged her vnto me for fiftene peeces of siluer and for a core of barley and for halfe a core of barley †And I sayd to her Thou shalt expect me manie dayes thou shalt not fornicate thou shalt be no mans but I also wil expect thee †Because manie dayes shal the children of Israel sit without king without prince and without sacrifice and without altar and without ephod and without theraphim †And after this the children of Israel shal returne shal seeke the Lord their God and Dauid their king and they shal dread at the Lord and at his goodnes in the last dayes CHAP. IIII. Diùers great sinnes of both kingdomes 3. are the cause of great punishments threatned 15. yet the sinnes of Iuda are lesse excusable because they haue more meanes to serue God HEARE the word of our Lord ye children of Israel because there is iudgement to our Lord with the inhabitants of the land for there is no truth and there is no mercie and there is no knowlege of God in the land †Cursing and lying and manslaughter and theft and aduoutrie haue ouerflowed and bloud hath touched bloud †For this shal the land moorne and euerie one shal be weakened that dwelleth in it in the beast of the filde and in the foule of the heauen yea and the fishes of the sea shal be gathered together †But yet let not euerie man iudge and let not a man be rebuked for thy people are as those that gaynesay the priest †And thou shalt fal to day and the prophete also shal fal with thee in the night I made thy mother hold her peace †My people haue held their peace because they had not knowlege because thou hast repelled knowlege I wil repel thee that thou doe not the function of priesthood vnto me and thou hast forgotten the law of thy God I also wil forget thy children †According to the multitude of them so haue they sinned to me their glorie I wil change into ignominie †They shal eate the sinnes of my people and at their iniquitie shal lift vp their soules †And as the people so shal the priest be I wil visite their wayes vpon them and their cogitations I wil render to them †And they shal eate and shal not be filled they haue fornicated and haue not ceased because they haue forsaken our Lord in not obseruing †Fornication and wine and drunkenes take away the hart †My people hath asked in their wood and their staffe hath declared vnto them for the spirit of fornications hath deceiued them and they haue fornicated from their God †Vpon the heads of mountaines they did sacrifice and vpon litle hilles they burnt incense vnder the oke and the poplartree and the terebinth because the shadow therof was good therfore shal your daughters fornicate and your spouses shal be aduoutresses †I wil not visite vpon your daughters when they shal fornicate and vpon your spouses when they shal commit aduoutrie because they themselues conuerst with harlots and with the effeminate they did sacrifice and the people not vnderstanding shal be beaten †If thou fornicate ô Israel at the least let not Iuda offend and enter ye not into Galgal and goe not vp into Bethauen neither sweare ye Our Lord liueth †Because Israel hath declined as a wanton cow now wil our Lord feede them as a lambe in latitude †Ephraim is partaker of idols let him alone †Their banket is separated with fornication they haue fornicated the protectours therof loued to bring ignominie †The spirit hath bound him in his winges and they shal be confounded at their sacrifices CHAP. V. The prophet reprehendeth the priestes and princes of both kingdomes for drawing the people to idolatrie 8. denouncing captiuitie for the same HEARE ye this ô priestes and attend ye house of Israel and you the kinges house harken because there is iudgement for you because you are become a snare to speculation and a nette spred vpon Thabor †And victims you haue declined into the depth and I the teacher of them al. †I know Ephraim and Israel is not hid from me because now hath Ephraim fornicated Israel is contaminated †They wil not geue their cogitations to◠returne to their God because the spirit of fornications is in the middes of them and they haue not knowen the Lord. †And the arrogancie of Israel shal answere in his face and Israel and Ephraim shal fal in their iniquitie Iudas also shal fal with them †In their flockes and in their heardes they shal goe to seeke the Lord and shal not finde he is taken away from them †They haue preuaricated against the Lord because they haue begotten strange children now shal a moneth deuoure them with their partes †Sound with the trumpet in Gabaa and with the shaulme in Rama howle ye in Bethauen behind thy backe ô Beniamin †Ephraim shal be in desolation in the day of correction in the tribes of Israel I haue shewed faith †The princes of Iuda are become as they that take the bound I wil power out my wrath as water vpon them †Ephraim is suffering calumnie broken in iudgement because he began to goe after filthines †And I as it were a mothe to Ephraim and as the rotte to the house of Iuda †And Ephraim saw his sicknes and Iuda his band and Ephraim went to Assur and sent to the king reuenger and he shal not be able to heale you neither shal he be able to loose the band from you †Because I as it were a lionesse to Ephraim and as a lions whelpe to the house of Iuda I I wil take and goe I wil take away and there is none that can deliuer †Going I wil returne to my place vntil you fayle and seeke my face CHAP. VI. By afflictions the people wil returne to God and hope in Christ to come 4. both the kingdomes sinning 6. and thincking to be spared for their sacrifices neglecting workes of mercie 7. shal be punished 11. but at last deliuered from captiuitie IN their tribulation early they wil rise vp to me Come and let vs returne to our Lord. †Because he hath wounded and wil heale ys he wil strike and wil cure vs. †He wil reuiue vs after two dayes in the third day he wil raise vs vp and we shal liue in his sight We shal know