is the Sabbath of our Lord therfore it shal not be found †And the seuenth day came and some of the people going forth to gather found not †And our Lord said to Moyses How long wil you not keepe my commandementes and my law †See that our Lord hath geuen you a Sabbath and for this cause on the sixt day he geueth you duble portions let each man tarie with himselfe and let none goe forth out of his place the seuenth day †And the people kept the Sabbath on the seuenth day †And the house of Israel called the name therof Manna which was as it were coriander seede white and the taist therof like to flowre with honie †And Moyses sayd This is the word which our Lord hath commanded Fil a gomor of it and let it be kept vnto the generations to come hereafter that they may know the bread wherwith I fed you in the wildernes when you were brought forth out of the Land of Aehypt †And Moyses sayd to Aaron Take one vessel and put Manna into it so much as a gomor can hold and lay it vp before our Lord to keepe vnto your generations †as our Lord commanded Moyses And Aaron put it in the tabernacle to be reserued †And the children of Israel did â—aâ—e Manna fourtie yeares til they came into the habitable land with this meate were they fed vntil they touched the borders of the land of Chanaan †And a gomor is the tenth part of an ephi ANNOTATIONS CHAP. XVI 15. Man hu vvhat is this VVhen the people of Israel in the desert had spent their prouision of meate brought from Aegypt and according to Gods promise had receiued store of quailes going forth in the morning they sawe a strange thing lye vpon the ground like to hoare frost wherat merueling they said one to an other VVhat is this in their language Man hu VVherupon saith Theodoret q. 30. in Exod their demand vvas turned into the name and it vvas called Manna VVhich as the same and other ancient Doctors gather by the holie Scriptures was a wonderful and miraculous meate and withal a figure of a more excellent thing long after promised and geuen by our B. Sauiour in the holie Sacrament of the Eucharist As witnesse S. Gregorie Nysâ—en â—nar vitâ— Moysi â—irâ—a mâ—dium S. Ambrose li. de ijs qui Myst. inâ—â—â—ant cap. 8. S. Cyril Alexandrinus S Chryâ—ostom S. Augustin Theophilact and others vpon the sixt of S. Iohn VVhere also the text of our Sauiours long discourse with the Capharnaites sheweth euidently that he promised to geue a farre better meate then Manna to those that beleued in him Iam saieth our Lord the bread of life vvhich desended from heauen your fathers did eate Manna in the desert and died The bread vvhich I vvil geue is my flesh for the life of the vvorld My flesh 〈◊〉 meate in deede and my bloud is drinckâ— indeede c. S. Paul likewise teacheth 1. Cor 10 that this Manna and the vvater issuing out of the rocke were figures of the same B Sacrament as is noted in those places Here only we commend to the Christian readers remeÌ„brance that the thing figured doth euer excede the figure according to S Pauls doctrin Collos 2. wishing him therfore to consider that in Manna were at least twelue clere miracles Firâ—â— it was made by Angels wherof it is called the bread of Angels Secondly it was not produced from the earth nor water as ordinarie meates are but came from the ayre Thirdly how fast or slowly soeuer anie man did gather it in the end ech one had the same measure ful called a gomor and no more nor lesse Fourthly the sixth day which was next before the Sabbath that which they gathered was found to be duble portions to other dayes that is two gomors for euerie one Fiftly there fel none at al on the Sabbath day Sixtly if in the rest of the weke anie part was left al night it putrified and was corrupt in the morning but the night before the Sabbath day it remained sound and good Seuently notwithstanding diuersitie of stomakes in so great a multitude the same measure was sufficient and no more to euerie one young and old and of middle age Eightly the heate of the sunne melted and consumed that which remained in the field though otherwise it induâ—ed heate of the fire seething in water grinding in milles and beating in motters Ninthly it tasted to euerie one what they desired Tenthly it seemed neuerthelesse to the euil minded loathsome and light meate but pleasant to the good Eleuently part of it was kept in the Arke by Gods commandment and was not corrupted in manie hundreth peares Twelftly this strange and extraordinarie prouision continued fourtie yeares that is til the children of Israel came to the promised land and then ceased You see then so miraculous a figure farre excelled Zuinglius or Caluins communion bread which containeth no miracle at al only signifying Christs bodie But as our Sauiours owne wordes importe and ancient fathers teach vs by Manna was prefigured Christs verie bodie and bloud with his soule and Diuinitie vnder the forme of bread For this indeede infinitly excelleth Manna containing al the foresaid or rather much more eminent miracles For first it was consecrated by the maruelous power of Christs word and euer since the same is done by the like power communicated to Priests 2 in his Church militant 3 one and the verie same and not manie in innumerable places and in euerie lesâ—e or greater forme yea in the least particle of the accidents that may be Christ is whole and entire 4 It geueth abundance of grace in this life signified by the day before the Sabbath for the glorie of the next liâ—e in eternal â—est 5 where is no more vse of Sacraments but euerlasting fruition of glorie 6 VVhoso euer therfore would make temporal commoditie of this heauenlie foode as it were reseruing Manna for other dayes of the weke it perisheth to him and turneth to his ignominie but being reserued in the faithful soule for the life to come which is the true Sabbath it remaineth an heauenlie treasure 7 And so it auaileth to euerie one as their soule which is the spiritual stomake of supernatural meate is lesse or more disposed 8 Though heate of persecution and other aduerse power take away this Sacrament and Sacrifice abrode in the field of this world yet no power extinguisheth it within the Church where it is in due maner prepared and ministred to the children of God 9 where it yeldeth al comfort strength and contentment to good spiritual desires 10 but to the incredulous Capharnaitessemeth vnpossible and to carnal conceipts loathsome 11 Being worthely receiued into our mortal bodies our arke or temporal tabernacle it remaineth in incorruptible effect wherby the bodie
of the children of promise such as the Romane Christians and others Ievves and Gentiles So S. Iohn saw in a vision as a certaine number of twelue thousand signed of euerie tribe of Israel but after these a great multitude which no man could number of al nations tribes peoples and tongues To say therfore as some old and nevv heretikes doe that the Church of Christ some times consisteth of fevv or inuisible persons vvere to say God kept not promise vvith Abraham Gen. 17. and to make the bodie and thing figured more obscure then the shadovv and figure seeing in the whole time of the Lavv of nature that is in these three first ages of the vvorld the Church being but a figure of that vvhich is novv yet vvas alvvayes visible and notorious as hath benne declared And that vvith perpetual succession of supreme heades rulers and gouerners As is before noted in the first age from Adam to Noe in the second from Noe to Abraham so in this third by the right line of Abraham Isaac Iacob Leui Caath and Amram to Aaron and Moyses Exo. 6. the Holie Ghost not there reciting more genealogies being come to the origin of the Pristlie Tribe that is to these tvvo vvhom his diuine goodnes selected and ordained as vvel to speake to Pharao in behalf of the children of Israel and to bring them out of the Land of Aegypt as aftervvards by one of them to giue his people a vvritten Lavv and in the other a perpetual prouision of spiritual pastors For in Aaron the elder brother God established an ordinarie succession of Priesthood from that time to Christ vvhich before pertained to the firstborne in euerie familie â—dioyning the rest of Leuites tribe to assist them in administration of sacred things But Moyses the younger brother vvas extraordinarily called which God therfore shewed and confirmed by special miracles not onlie to Priesthood but also to be as the God of Pharao Superior of Aaron chiefe mediator betwen God and his people as wel in deliuering them from the seruitude of Aegypt and in receiuing the Law and deliuering it to them as in al other supreme gouernment spiritual and temporal during his life CHAP. XVI The people murmuring for meate and that they had left the flesh pottes of Aegypt 4 God geueth them quailes and Manna 16. VVherof they are commanded to gather for euerie day 22. but the sixt day duble for the Sabbaoth 32. and to kepe a measure of it in the tabernacle for a memorie AND they sette forward from Elim and al the multitude of the children of Israel came into the desert Sin which is betwene Elim Sinay the fiftenth day of the second moneth after they came forth out of the Land of Aegypt †And al the assemblie of the children of Israel murmured against Moyses and Aaron in the wildernesse †And the children of Israel said to them Would to God we had died by the hand of our Lord in the Land of Aegypt when we sate ouer the flesh pottes and did eate bread our fill why haue you brought vs into this desert that you might kil al the multitude with famine †And our Lord said to Moyses Behold I wil raine you bread from heauen let the people goe forth and gather that sufficeth for euerie day that I may proue them whether they wil walke in my law or no. †But the sixt day let them prouide for to bring in and let it be duble to that they were wont to gather euerie daie †And Moyses and Aaron said to al the children of Israel At euen you shal know that our Lord hath brought you forth out of the land of Aegypt †and in the morning you shal see the glorie of our Lord for he hath heard your murmuring against our Lord but as for vs what are we that you mutter against vs †And Moyses said At euen our Lord wil geue you flesh to eate and in the morning bread your fill for he hath heard your murmuringes which you haue murmured against him for what are we neither is your murmuring against vs but against our Lord. †Moyses also said to Aaron Say to the whole assemblie of the children of Israel Approch you before our Lord for he hath heard your murmuring †And when Aaron spake to al the assemblie of the children of Israel they looked toward the wildernesse and behold the glorie of our Lord appeared in a cloud †And our Lord spake to Moyses saving †I haue heard the murmuringes of the children of Israel say to them At euen you shal eate flesh and in the morning you shal haue your fil of bread and you shal know that I am the Lord your God †Therfore it came to passe at euen and the quaile rose and couered the campe in the morning also a dew lay round about the campe †And when it had couered the face of the earth it appeared in the wildernesse smal and as it were beaten with a pestil like vnto the hoare frost on the ground †Which when the children of Israel had seene they said one to an other Man-hu which signifieth What is this for they knew not what it was To whom Moyses said This is the bread which our Lord hath geuen you to eate †This is the word that our Lord hath commanded Let euerie one gather of it so much as sufficeth to eate a gomor euerie man according to the number of your soules that dwel in a tent so shal you take vp †And the children of Israel did so and they gathered one more an other lesse †And they measured by the measure of a gomor neither he that gathered more had aboue nor he that prouided lesse found vnder but euerie one gathered according to that which they were able to eate †And Moyses said to them Let no man leaue therof til the morning †Who heard him not but certaine of them left vntil the morning and it beganne to be ful of wormes and it putrified and Moyses was angrie against them †And euerie one of them gathered in the morning so much as might suffice to eate and after the sunne waxed hotte it melted †But in the sixt day they gathered duble portions that is two gomors euerie man and al the princes of the multitude came and told Moyses †Who said to them This is it which our Lord hath spoken The Sabbathes rest is sanctified vnto our Lord to morow Whatsoeuer is to be wrought doe it and the meates that are to be made readie make them readie and whatsoeuer shal remaine lay it vp vntil the morning †And they did so as Moyses had commanded and it putrified not neitherâ— was there worme found in it †And Moyses said Eate it to day because it is the Sabbath of our Lord to day it shal not be found in the field †Gather it six dayes but in the seuenth day
Sanctuarie and leauing them there †he shal wash his flesh in a holie place and shal be clothed with his owne garments And after that he hath gone forth and offered his owne holocaust and the peoples he shal pray as wel for him self as for the people †and the fatte that is offered for sinnes he shal burne vpon the altar †but he that hath let goe the goate of dismission shal wash his clothes and bodie with water and so shal enter into the campe †But the calfe the bucke goate that were immolated for sinne and whose bloud was caried into the Sanctuarie to accomplish the expiation they shal carie forth without the campe and shal burne with fire aswel the skinnes as their flesh and the dung †and whosoeuer burneth them shal wash his clothes and his flesh with water and so shal enter into the campe †And this shal be to you an euerlasting ordinance The seuenth moneth the tenth day of the moneth you shal afflict your soules and no worke shal you doe whether he be of the same countrie or a stranger that soiourneth among you †Vpon this day shal be the expiation of you and clensing from al your sinnes before the Lord you shal be clensen †for it is a sabath of rest and you shal afflict your soules by a perpetual religion And the priest shal expiate that is annoynted and whose handes are consecrated to do the function of priesthood for his father and he shal be reuested with the linnen stole and the holie vestments †and he shal expiate the Sanctuarie and the tabernecle of testimonie and the altar the priestes also and al the people †And this shal be an ordinance for euer that you pray for the children of Israel and for al their sinnes once in a yeare He did therfore as our Lord had commanded Moyses CHAP. XVII Al Sacrifices must be offered at the doore of the Tabernacle 7. with special prohibitioÌ„ of Idolatrie 10. None must eate bloud 15 whosoeuer eateth caraine flesh is contaminate and must be washed AND our Lord spake to Moyses saying †Speake to Aaron and his sonnes and to al the children of Israel saying to them This is the word which our Lord hath coÌ„manded saying †Anie man whosoeuer of the house of Israel if he kil an oxe or a sheepe or a goate in the campe or without the campe and offer it not at the dore of the tabernacle an oblation to the Lord shal be guiltie of bloud as if he had shed bloud so shal he perish out of the middes of his people †Therfore shal the children of Israel bring to the priest their hostes which they kil in the filde that they may be sanctified to our Lord before the dore of the tabernacle of testimonie they may immolate them pacifique hostes to our Lord. †And the priest shal poure the bloud vpon the altar of our Lord at the dore of the tabernacle of testimonie and shal burne the fatte for a swete odour to our Lord †and they shal no more immolate their hostes to diuels with whom they haue committed fornication It shal be an ordinance for euer to them and to their posteritie †And to them thou shalt say The man of the house of Israel and of the strangers which seiourne with you that offereth an holocaust or victime †and bringeth it not to the dore of the tabernacle of testimonie that it may be offered to our Lord shal perish out of his people †Anie man whosoeuer of the house of Israel and of the strangers that seiourne among them if he eate bloud I wil sette my face against his life and wil destroy it out of his people †because the life of the flesh is in the bloud and I haue geuen it to you that vpon the altar you may make expiation with it for your soules and the bloud may be for an expiation of the soule †Therfore haue I faid to the children of Israel No soule of you shal eate bloud nor of the strangers that seiourne with you †Anie man whosoeuer of the children of Israel and of the strangers that seiourne with you if by hunting or fowling he take wild beast or foule which it is lawful to eate let him poure our the bloud therof and couer it with earth †For the life of al flesh is in the bloud wherupon I said to the children of Israel The bloud of no flesh shal you eate because the life of the flesh is in the bloud and whosoeuer eateth it fâ—al die †The soule that eateth carraine or that which is taken of a beast aswel of them of the same countrie as of strangers shal wash his clothes and him self with water and shal be contaminated vntil euen and in this order he shal be made cleane †And if he doe not wash his clothes and his bodie he shal beare his iniquitie CHAP. XVIII Mariage prohibited in certaine dâ—grees of consanguinitie and affinitie 18. And diuers carnal and execrable sinnes committed in other nations are strictly forbidden AND our Lord spake to Moyses saying †Speake to the children of Israel and thou shalt say to them I the Lord your God †according to the custome of the Land of Aegypt wherin you haue dwelt you shal not doe and according to the maner of the Countrie of Chanaan into the which I wil bring you you shal not doe nor walke in their ordinaÌ„ces †You shal doe my iudgements and shal obserue my precepts and shal walke in them I the Lord your God †Keepe my lawes and iudgmentes which a man doing shal liue in them I the Lord. †No man shal approch to her that is “ next of his bloud to reueale her turpitude I the Lord. †The turpitude of thy father and the turpitude of thy mother thou shalt not discouer she is thy mother thou shalt not reueale her turpitude †The turpitude of thy fathers wife thou shalt not discouer for it is the turpitude of thy father †The turpitude of thy sister by father or by mother which was borne at home or abroad thou shalt not reueale †The turpitude of thy sonnes daughter or of thy neece by thy daughter thou shalt not reueale because it is thy turpitude †The turpitude of thy fathers wiues daughter which she bare to thy father and is thy sister thou shal not reueale †The turpitude of thy fathers sister thou shalt not discouer because she is the flesh of thy father †The turpitude of thy mothers sister thou shalt not reueale because she is of the flesh of thy mother †The turpitude of thy fathers brother thou shalt not reueale neither shalt thou approch to his wife who is ioyned to thee by affinitie †The turpitude of thy daughter in law thou shalt not reueale because she is thy sonnes wife neither shalt thou discouer her ignominie †The turpitude of thy brothers
when it shined and the moone going cleerly †And my hart in secret reioysed and I kissed my hand with my mouth †Which is most great iniquitie and a denial against God the most high †If I haue beene glad of his fal that hated me haue reioysed that euil had found him †For I haue not geuen my throte to sinne that cursing I wished his soule †If the men of my tabernacle haue not sayd Who wil giue of his flesh that we may be filled †The stranger taried not without my doore was open to the wayfaring man †If as man I haue hid my sinne and haue concealed my iniquitie in my bosome †If I haue bene afrayd at a verie great multitude the contempt of kinâ—men hath terrified me and I haue not rather held my peace not gone out of the doore †Who wil grant me an hearer that the Omnipotent would heare my desire and that himself that iudgeth would write a booke †That I may carie it on my shoulder and put it about me as a crowne †At euerie steppe of mine I wil pronounce it and as to the prince I wil offer it †If my Land cry against me and with it the furrowes therof lament †If I haue eaten the fruites therof without money and haue afflicted the soule of the tillers therof †For wheate let the bryar grow to me and for batlie the thorne The wordes of Iob are ended CHAP. XXXII Eliu a young man being angrie that Iob persisted in his opinion and that his three freindes could not conuince him S. taketh vpon him to confute Iob which they could not do BVT these three men omitted to answer Iob for that he seemed iust to himself †And Eliu the sonne of Barachel a Buzite of the kinred of Ram was angrie and tooke indignation and he was angrie against Iob for that he sayd himself to be iust before God †Moreouer against his freindes he had indignation for that they had not found a reasonable answer but onlie had condemned Iob. †Therfore Eliu expected Iob speaking because they were his elders that spake †But when he saw that the three were not able to answer he was wrath excedingly †And Eliu the sonne of Barachel a Buzite answering sayd I am yonger in time and you more ancient therfore casting downe my head I was afrayd to shewe you my sentence †For I hoped that longer age would speake and that a multitude of yeares would teach wisdom †But as I see there is a Spirite in men and the inspiration of the Omnipotent geueth vnderstanding †They of many yeares are not the wise men neither doe the ancientes vnderstand iudgement †Therfore wil I speake Heare ye me I also wil shew you my wisedom †For I haue expected your wordes I haue heard your wisdom as long as you contended in wordes †And as long as I thought you said somewhat I considered but as I see here is none of you that can reproue Iob and answer to his wordes †Lest perhaps you may say We haue found wisedom God hath reiected him not man †He hath spoken nothing to me and I wil not answer him according to your wordes †They were afrayd and answered no more they haue taken away talke from themselues †Therfore because I haue expected and they spake not they stoode answered no more †I also wil answer my part and wil shew my knowledge †For I am ful of wordes and the spirit of my bellie streyneth me †Behold my bellie is as new wine without a vent which breaketh new vessels †I wil speake and take breath a litle I wil open my lippes and wil answer †I wil not accept the person of a man and I wil not make God equal to man †For I know not how long I shal continewe and whether after a while my maker wil take me away CHAP. XXXIII Eliu endeuoreth to proue by Iobs speach that he is vniust 13. arguing that God by afflicting him hath alreadly so iudged 23. but if by an Angels admonition he repent al shal be remitted HEERE therfore Iob my sayings and harken to al my wordes †Behold I haue opened my mouth let my tongue speake within my iawes †My wordes are of my simple hart and my lippes shal speake a pure sentence †The Spirit of God made me and the breath of the Omnipotent gaue me life †If thou canst answer me and stand against my face †Behold God hath made me also euen as thee and of the same clay I also was formed †But yet let not my miracle terrifie thee and let not my eloquence be burdenous to thee †Thou therfore hast sayd in my eares and I haue heard the voice of thy wordes †I am cleane and without sinne vnspotted and there is no iniquitie in me †Because he hath found quarrels in me therfore hath he thought me his enemy †He hath put my feete in the stockes he hath obserued al my waies †This therfore is it wherein thou art not iustified I wil answer thee that God is greater then man †Doest thou contend against him because he hath not answered thee to al wordes †God speaketh once repeateth not the self same the second time †By a dreame in a vision by night when heauie sleepe falleth vpon men and they sleepe in their bed †TheÌ„ doth he open the eares of men teaching instructeth them with discipline †That he may turne a man from these things which he doth may deliuer him from pride †Deliuering his soule from corruption and his life that it passe not vnto the sword †He rebuketh also by sorow in the bed and he maketh al his bones to wither †Bread is become abominable to him in his life and to his soule the meate before desired †His flesh shal consume and the bones that had beene couered shal be made naked †His soule hath approched to corruption and his life to things causing death †If there shal be an Angel speaking for him one of thousandes to declare mans equirie †He shal haue mercie on him and shal say deliuer him that he descend not into corruption I haue found wherein I may be propitious to him †His flesh is consumed with punishments let it returne to the daies of his youth †He shal beseche God and he wil be pacified towards him and he shal see his face in iubilation and he wil render to a man his iustice †He shal behold men and shal say I haue sinned and in deede I haue oftended and as I was worthie I haue not receiued †He hath deliuered his soule that it should not goe into death but liuing should see the light †Behold al these things doth God worke three times in euerie one †That he may reclame their soules from corruption and
ye and see that our Lord is sweete blessed is the man that hopeth in him †Feare ye our Lord al ye his sainctes because there is no lacke to them that feare him †The rich haue wanted and haue bene hungrie but they that seeke after our Lord shal not be diminished of any good †Come children heare me I wil teach you the feare of our Lord. †Who is the man that wil haue life loueth to see good daies †“ Stay thy tongue from euil and thy lippes that they speake not guile †Turne away from euil and do good seeke after peace and pursewe it †The eies of our Lord vpon the iust and his eares vnto their prayers †But the countenance of our Lord is vpon them that doe euil things to destroy their memorie out of the earth †The iust haue cried and our Lord hath heard them and out of al their tribulations he hath deliuered them †Our Lord is nigh to them that are of a contrite hart and the humble of spirit he wil saue †Manie are the tribulations of the iust and out of al these our Lord wil deliuer them Our Lord keepeth al their bones there shal not one of them be broken The death of sinners is verie il and they that hate the iust shal offend Our Lord wil redeme the soules of his seruantes and al that hope in him shal not offend ANNOTATIONS PSALME XXXIII 1. He changed his countenance S. Augustin by holie Dauids changing of his countenance and by changing the king of Geth his name who in the booke of kinges where the historie is recorded is called Achis and here Abimelech gethereth that here is an hidden and great Mysterie VVhich he explicateth partly by interpretation of the Hebrew names but more especially by Dauids changing of his countenance which prefigured Christ eternal God becoming also man and so making great changes in the world For as Dauid killed Goliath and for his good act gotte enuie so Christ killing the diuel and humilitie in Christs meÌ„bers killing pride are persecuted by the wicked For Christ was both to the ruine and Resurrection of manie He changed Sacrifice and Priesthood The Iewes had sacrifice according to the order of Aaron in victims of cattle and this was in mysterie For there was not then the Sacrifice of the bodie and bloud of our Lord which the faithful and those that haue read the Gospel do know which Sacrifice is now spread in al the round earth Aâ—litle after the Sacrifice of Aaron is taken away and the Sacrifice according to the order of Melchisedech begane to be He therfore I knovv not vvho changed his countenance Let it not be I knovv not vvho for our Lord Iesus Christ is knowen He would haue our health to be in his bodie and bloud From whence did he commend his bodie and bloud from his humilitie For vnles he were humble he would neither be eaten nor druncke Behold his highnes In the beginning was the vvord and the vvord was with God and God the vvord Loe the euerlasting meate and Angels eate it supernal powres eate it celestial spirites eate it and they eate and are fatted and the thing remaineth whole which satiateth and reioyceth them How then hath the vvisdome of God fedde vs vvith the same bread the word was made flesh and dwelt in vs It were too long to recite this great Doctors vvhole discourse He further sheweth that Christ dismissed the Ievves and vvent from them to the Gentiles Thou seekest novv Christ saith he among the Ievves and findest him not because he hath changed his countenance For they sticking to the sacrifice according to the order of Aaron held not the Sacrifice according to the order of Melchisedech and haue lost Christ and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Gospel VVhen our Lord Iesus Christ spake of his bodie he said Vnles you eate the flesh of the Sonne of man and drinke his bloud you shal not haue life in you because he had changed his countenance this semed as furie and madnes vnto them to geue his flesh to be eaten of men his bloud to be drunke therfore Dauid vvas reputed madde before Achis vvhen he said you haue brought this madde man vnto me Doth it not seme madnes Eate ye my flesh and drinke my bloud He semed to be madde thus S. Augustin Neuer imagining the figuratiue interpretation of our nevv Sacramentaries vvho say Christ gaue no more but a figure of his bodie bloud for then it had bene easily vnderstood by the Capharnaites and no such contradiction nor murmuring had happened Yet S. Augustin saith more plainly if more plaine may be Christ caried himselfe in his ovvne handes And hovv this can be done bretheren in man vvho can vnderstand For vvho is caried in his ovvne handes A man may be caried in the handes of others no man is caried in his ovvne handes VVe find not hovv it can be vnderstood in Dauid according to the letter but in Christ vve find it For Christ vvas caried in his ovvne handes vvhen geuing his verie bodie he said This is my bodie for he caried his bodie in his ovvne handes 14 15. â—tay thy tongue c. Both these verses and frequent other places in the Psalmes shevv plainly that iustice consisteth not only in faith but in abstayning from euil and doing good yet requiring and presupposing true faith vvithout which no workes are aualable to iustice nor to euerlasting life PSALME XXXIIII Dauid in figure of Christ prophetically by way of inuocating Gods helpe forsheweth his persecution and the iust reuenge vpon his persecutors 9. with praise to God 13. his charitie towards his cruel aduersaries 17. whom neuertheles God punisheth 20. for pretending peace in wordes and in fact persecuting 23. rendering to al as they deserue To Dauid himself IVDGE ô Lord them that hurt me ouerthrow them that impugne me †Take armour and shield and rise vp to helpe me †Bring forth the sword and shut vp against them that perfecute me say to my soule I am thy saluation †Let them be counfounded ashamed that seeke my soule Let them be turned backward and be confounded that thinke euil against me †Be they made as dust before the face of winde and the angel of our Lord straictning them †Let their way be made darkenesse and slippernes and the angel of our Lord pursewing them †Because they haue hid the destruction of their snare for me without cause in vaine haue they vpbrayded my soule †Let the snare which he knoweth not come on him and the net which he hath hid catch him and let him fal into the verie same snare †But my soule shal reioyce in our Lord and shal be delighted vpon his saluation †Al
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ— Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie â—â—â— 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiâ—â— crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â— Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huâ—â— Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌ„ksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌ„g with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ— to be atteÌ„tiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
prouidence towards the good and bad the 3. key a A song as wel for king Dauid himselfe as others of al times b to sing c and consider Gods prouidence in suffering one man to afflict an other in this life d This life is awarefare and a continual combate e calumniated me f and persecuted me in great furie g so inwardly afflicted as if death were at hand h I haue scarse sense or discourse of reason being almost ouerwhelmed with trubles i would God I could flie that in the simplicitie of a doue I might spedely part away from these afflictions k I haue fled so farre as I could from trubles l for the rest I remitted to Gods wil and good pleasure m and he suffered me not to be ouerthrowne n though I am weake o and the tentations are great p O God abate the pride of arrogant persecuters q suffer them not to agree amongst them selues r They are ful of al iniquitie Å¿ they haue also contentions among themselues turne the same to our good t VVith their continual great iniquitie they haue their trubles v but leaue not their iniustice w They are stil vsurers and deceiptful oppressors of the poore x It is a greater griefe to suffer iniuries of those that seme to be freindes y A man that was or semed of the same mind faith and religion z whom I so trusted that I would haue gone whithersoeuer he should haue ledde me a Thou that didst participate the same holie sacraments with me b in the Catholique Church c As Core his complices spoken of iust zele not of desire to reuenge verified in those that sinne wittingly and knowing for they descend as it were aliue into hel d The whole crew of the wicked conspire in iniquitie e The prophet alludeth to three more specially appointed houres of Diuine seruice the daylie sacrifice at morning and euening and other sacrifices commonly about midday VVhich also are the three principal times of Diuine Seruice in the Church of Christ Martins Euensong and the Sacrifice of Masse VVhich Eutynâ—ius and other Grecians cal Lyturgiam S. Clement also li 7. c. 25. Apost Instit testifieth that the Apostles ordained three set houres of common prayer euerie day * â—r prâ—â— f Manie enimies combined together approched vnto me to ouerthrow me g Eternal God h They wil neuer repent of their wickednes i They harden their hartes against his threatned wrath k but Gods prouidente illuminateth others to know and teach the truth when it is impugned or contemned l Gods wordes which in them selues are meke and swete m are hard to the incredulous as dartes that wound them Christ said Ioan. 6. Vnles one eate my flesh drinke my bloud he shal not haue life in him which the Capharnaites not vnderstanding said one to an other This is a hard speach who can abide it which S. Augustin here saith was the first heresie against our Sauiours preaching It was not hard to S. Peter who in the name of the rest answered that Christ had the wordes of eternal life He yet vnderstood not the secrete of our Lords speach but he piously beleued that the wordes vvere good vvhich he vnderstood not n Therfore in al doubtes of doctrin in al distresses of persecution and other difficulties vvhich surpasse thy vveakenes cast thy care vpon our Lord and he vvil nourish thee o He vvil not suffer the iust to remaine alvvayes in fluctuation that is in doubtful dangerous and vvaueâ—ing thoughtes or perplexities as vvhen a shippe is tossed in the vvaues of the sea but vvil geue quiet repose of mind as in a sure hauen vvithout danger of drovvning p Contrariwise the wicked and obstinate shal fal into destruction q Often or for most part bloud-suckers dye before the course of nature requireth as Saul Absolon Achitophel Achab Iezabel and the like Dauids prayes in danger the â— key a This Psalme perteyneth also to future times b for the vse of anie iust persons or people that are against their wil separated from the publike diuine Seruice of holie Church c moâ—â— worthie to be noted with tule for perpetual memorie d made by Dauid when the Philistims detected him to their king in Geth e Now one sorte of il disposed men now another f neuer cease to seeke my destruction g Saul with his great armie the Philistimâ—s and other strangers some in manifest hostilitie others detecting and betraing me to myn aduersaries So al that liue godly in Christ haue manie enimies visible and inuisible h Of these most eminent great dangers I am in deede afeard i but so that my trust and assured confidence is in thee ô God k Wordes and promises made to me or the good which I speake or do by Gods grace l They calumniate whatsoeuer I say m wresting al my wordes to euil sense n They meete together and secretly conspire to intrappe me or catch me tripping o to take my life p for this their vaine purpose to destroy me thou wilt saue them as they deserue that is q thou wilt breake them in peeces r I wil alwayes gratfully acknowlege thy promises and sayings for they are assured Å¿ I haue purposed and vowed to offer sacrifice of praise and by thy helpe wil performe it t do that pleaseth God v in true faith and pious workes Dauids great patience the 8. key a The heroical facts of Dauid are for examples to al Christians b Innocent Dauid hauing opportunitie to kil his vniust persecutor obeyed the motion of God suggesting vnto him not to destroy his enimie contrarie to the counsel of his freindes c a thing most worthie to be recorded for perpetual memorie d being in so great and vniust truble as to lye in the caue of a mountaine yet spared to kil or hurt him that driue him into such straictes See the historie 1. Reg. 24. 1. â—â—â— 22. 24. e Extraordinarie diuine helpe passing mans powre f It fel reprochfully to Saul that Dauid might haue slaine him if he would yet did neither hurt him nor insult vpon him but meekely and piously admonished him of his error and iniurious persecution g my life h from most mightie and rauenous persecuters i Though they haue not lions natural teeth yet they exercise crueltie by artificial weapons k and with their cruel tongues incite their folowers to the same furie 1. Reg. 22. v. 16. l Saul endeuored manie wayes to ouerthrow Dauid amongst other meanes prouoked him to sette vpon the Philistims thincking they should haue slaine him 1. Reg. 18. v. 17. but the same Philistims ouerthrew Saul 1 Reg. 31. :: Psalmes more in vse with Christian Gentils then they were with the Iewes See page 12. m Gods benefites bestowed vpon Dauid and vpon faithful Christians prefigured by him are for euer to be praised by al peoples and nations :: Psalmes more in vse with Christian Gentils then they were with the
vertuous race of good life Much more those which also indure persecution for the truthes sake shal receiue most copious great rewardes in heauen For albeit the passions of this time in themselues are not condigne to the glorie to come that shal be reueled in vs yet our tribulation which presently is momentanie and light worketh through grace aboue measure excedingly an eternal weight of glorie VVhat shal we therfore meditate of the especial prerogatiue of English Catholiques at this time For to you it is geuen for Christ not only that you beleue in him but also that you suffer for him A litle now if you must be made pensiue in diuers tentations that the probation of your faith much more precious then gold which is proued by the fire may be found vnto praise and glorie and honour in the reuelation of Iesus Christ Manie of you haue susteyned the spoile of your goodes with ioy knowing that you haue a better and a permanent substance Others haue benne depriued of your children fathers mothers brothers sisters and nerest frendes in readie resolution also some with sentence of death to lose your owne liues Others haue had trial of reproches mockeries and stripes Others of bandes prisons and banishmentes The innumerable renowmed late English Martyres Confessors whose happie soules for confessing true faith before men are now most glorious in heauen we passe here with silence because their due praise requiring longer discourse yea rather Angels then English tongues farre surpasseth the reach of our conceiptes And so we leaue it to your deuout meditation They now secure for themselues and solicitous for vs their dearest clientes incessantly we are wel assured intercede before Christs Diuine Maiestie for our happie consummation with the conuersion of our whole countrie To you therfore dearest frendes mortal we direct this speach admonishing ourselues you in the Apostles wordes that for so much as we haue not yet resisted tentations to last bloud and death itself patience is stil necessarie for vs that doing the wil of God we may receiue the promise So we repine not in tribulation but euer loue them that hate vs pittying their case and reioycing in our owne For neither can we see during this life how much good they do vs nor know how manie of them shal be as we hartely desire they al may be saued our Lord and Sauiour hauing paide the same price by his death for them and for vs. Loue al therefore pray for al. Do not lose your confidence which hath a great remuneration For yet a litle and a very litle while he that is to come wil come and he wil not slacke Now the iust liueth by faith beleeuing with hart to iustice and confessing with mouth to saluation But he that withdraweth himself shal not please Christs soule Attend to your saluation dearest countriemen You that are farre of draw nere put on Christ And you that are within Christs fold kepe your standing perseuere in him to the end His grace dwel and remaine in you that glorious crownes may be geuen you AMEN From the English College in Doway the Octaues of AL SAINCTES 1609. The God of patience and comfort geue you to be of one mind one tovvards another in IESVS Christ that of one mind vvith one mouth you may glorifie God THE SVMME AND PARTITION OF THE HOLIE BIBLE With a brife note of the Canonical and Apochryphal Bookes By the vniforme consent of al learned Diuines the holie Bible or written word of God conteyneth Expressed orimplied al thinges that man is to beleue to obserue to auoid for obtayning of aeternal saluation That is al matters of faith maners by which we may know and serue God and so be spiritually ioyned with him in this life in eternitie For both the old new Testament propose and testifie vnto vs one and the same God the same Christ the same Church and other Mysteries of our beleefe not differing in substance but in maner of vttering the old more obscurely in figures and prophecies foretelling those thinges which the New declareth in great part as donne and performed VVherupon saith S. Augustin In the Old Testament the New lieth hidden in the New the Old lieth open And touching their names wherein appareth difference the one saith the same Doctor is called the old Testament either because it propofeth promises of temporal thinges VVherwith our old corruptnes is allured Or in respect of the New by which it is fulfilled and in some part abolished The other is called the New because by it man is renewed and hath promise of eternal life VVhich shal neuer waxe old nor decay Likewise S. Gregorie the great testifieth this conformitie and correspondence betwen the Old and New Testament affirming that the same is signified by the prophet Esccbiels vision of an hcele which had foure faces or apparence of foure whiles the shape whereof was as it were a wheele in the middes of a wheele What is this saith he nisi quod in Testamenti veteris litera Testamentum nouum latuit per Allegoriam but that in the letter of the old Testament the New lay hidden by an Allegorie And as the same is the summe and subject of both Testaments so both are diuided for the more principal partes therof into foure sortes of Bookes Legal Historical Sapiential Prophetical The Legal bookes of the old Testament are the fiue Bookes of Moises Genesis Exodus Leuiticus Numeri Deuteronomie whereto answer in the new Testament the foure Gospels of S. Matthew S. Marke S. Luke S. Iohn Historical bookes of the old Testament are the Bookes of Iosue Iudges Ruth foure bookes of Kinges two of Paralipomenon Esdras with Nehemias Tobias Iudith Hester Iob two of the Machabees vnto which in the new Testament answer the Actes of the Apostles Sapiential of the old Testament are the Prouerbes Ecclesiastes Canticles Booke of wisdome Ecclesiasticus and of like sorte are in the new Testament the Epistles of S. Paul of other Apostles Prophetical bookes are Dauids Psalter which is also Sapiential yea like wise Legal and Historical the Bookes of Isaias Ieremias with Baruch Ezechiel Daniel the twelue lesse Prophetes Osea Ioel Amos Abdias Ionas Michaeas Nahum Abacuc Sophonias Aggaeus Zacharias Malachias And in the new Testament the Apocalips of S. Iohn the Apostle Al these Bookes are vndoubtedly Canonical as the Authores cited in the inner margent testifie And consequently al and al the partes therof are of infallible truth For otherwise as S. Augustin teacheth if anie part were false or doubtful al were vncertaine once admittiug falsehood saith he Epist 8. ad Ieroni in such soueraigne authoritie no parcel of these bookes should remaine which anie way should seme hard to maners or incredible to beleue but it might by this most pernicious rule be turned to an officious
other things in the first age were figures of Christs Sacraments the Spirite of God geuing powre to the waters as Tertullian S. Hierom and others expound it and the floud of Noe by S. Peters testimonie were figures of Baptisme Mariage instituted in Paradise is the very paterne of holie Matrimonie a Sacrament in the Church of Christ where one man and one wife are on lie lawful and not more at once in anie wise Christ reforming that which in Moyses law was tolerated for hardnes of mens hartes and for auoyding murther to put away one wife and take an other to this first institution as it was in the beginning two in one flesh not three nor more The repentance of Adam and Eue was a perfect and examplare figure of the Sacrament of Penance First they were ashamed couering their nakednes and hiding them selues which shewed their griefe and sorow for the sinne committed Secondly they confessed their fault and by what meanes it happened For God examining Adam he answered truly and simply saing The woman which thou gauest me to be my companion gaue me of the tree and I did eate Likwise Eue confessed sincerly saying The serpent deceiued me and I did eate Thirdly God gaue them penance besides death before threatned and other penalties annexed that Eue should in paine and trauel bring forth her children and Adam should eate his bread in the sweate of his face And withal cast them forth of Paradise But not forth of his fauoure as appeared by his making them garments of skinnes granting them and their posteritie the rest of the earth to liue and labour in especially to serue him and do penance with admonition to remember that of duct man was made and into dust he shal returne Al which were signes of loue and that finally he would bring them and manie more to eternal saluation The first borne and heades of families were Priests al the time of the law of nature vntil the law being changed God tooke Priests only of the stock of Aaron and the rest of the Leuites to assist them in that function Aaron his sonnes thou shalt appoint saith our Lord ouer the seruice of Priesthood for I haue taken the Leuites of the children of Israel for euerie first borne And ◠Paul teacheth that changing of Priesthood and changing of the law goe alwayes together shewing euidently that euerie lawful communitie or commonwealth vnder God hath external Priesthood So that if there had benne no distinct order of external Priesthood in the law of nature or now were none in the law of grace as Protestantes say there is not there were no law at al. See more of this point in the Annotations chap. 7. ad Hebre. Here we only obserue that Abel Seth Enos and other Patriarches were Priestes and exercised priestlie functions yea Cain also was a Priest though a bad one and offered Sacrifice But external offices or ministerie without a wel disposed mind and sincere vertues producing Good workes did neuer iustifie anie man And therfore Cains Sacrifice offered with a peruerse mind was not respected by God as Abels was wherupon he becoming worse and more malicious God sharply reproued his anger and enuie conceiued without iust cause saying If thou doest wel shalt thou not receiue againe but if thou doest il shal not thy sinne forwith be present at the dore clerly shewing that euerie one shal receiue according to his workes This place also euidently sheweth Freewil yea in a wicked man For this expostulation had neuer benne vttered by our most reasonable Lord and Maister if Cain had benne depriued of freewil For he might haue excused himselfe and must needes haue benne holden excused if he had benne forced to do as he did But God charged him as inexcusable and as one that knew or ought to know that he had freewil And doth further inculcate that he had and should haue powre and freewil ouer his concupiscence to correct the same if he would saying The lust therof shal be vnder thee and thou shalt haue domion ouer it So that no sinner be he neuer so wicked much lesse a iust man lacketh freewil yet Luther abhorreth the very word and Caluin wisheth it out of the world Temporal punishment is proued to be due for sinne remitted by that both death and other penalties are inflicted by Gods iustice vpon men after iustification and by the particular punishments laid vpon Adam and Eue confessing their faultes Purgatorie is also proued by the same iustice of God For when anie dieth penitent and yet haue not madeful satisfaction they must suffer for that remaineth after death and be purged before they can enter into rest which remnant of debt our B. Sauiour calleth The last farthing and saith it must be payed The lewes also at this day hold the doctrin of Purgatorie by tradition And consequently they Pray for soules departed not only to God but also to the ancient Patriarches which likewise sheweth Inuocation of Saincts in these wordes Yee fathers which sleepe in Hebron open to him the gates of Eden that is of Paradise which was planted in Eden And Hebron is the place where Adam was buried and his sepulcher religiously conserued in the time of Iosue aboue 1500 yeares after his death The same is the place which Abraham bought and there buried Sara where also him selfe and Isaac and Iacob were buried and to which finally the bodies of the twelue sonnes of Iacob were translated from Sichem As Iosephus writeth And sichem also was specially honored because such persons had benne buried there as S. Hierom witnesseth of his owne knowledge in his time Againe by religious care of burying the dead in this first age Enoch was more certainly knowen to be Translated aliue and not to be dead For the seuentie Interpreters and S. Paul say He was not found which importeth that they sought diligently for him and that his bodie could not be found for God translated him By al which we see mutual offices and communion of good workes amongst good men aliue and dead which is called Cōmunion of Saincts And herein Angels lacked not their offices For God set Cherubins to kepe the gate of Paradise that neither man should enter being iustly expelled for sinne nor diuels as S. Augustin noteth left they should take fruite of the tree of life and geuing it to men allure them to more sinne And now Saincts being exalted to Angels glorie haue like honorable offices towards other men as Angels haue Yea the bloud of Abel vniustly shed by Cain and iustly to be reuenged by God sheweth the peculiar honour which God bestoweth vpon his Saints for their vertues and merites in this life especially in their death For Precious in the sight of our Lord is the
supposing the redde sea would be passable to him as it was to the people of God S Chrysostom ho. 67. in Ioan. God is saied in holie Scripture to haue indurate some and deliuered some into reprobate sense not for that these things are done by God coming in dede of mans owne proper malice but because God iustly leauing men these things happen to them And in cap. 1. Rom. He deliuered into reprobate sense is nothing els but he permitted S. Damascen li. 4. ca. 20. de fide orthodoxa It is the maner of holie Scripture to cal the permission of God his act As He hath geuen them the spirite of comâ—unction eyes that they may not see and eares that they may not heare and the like al which are to be vnderstood not as proceding of Gods action but as of Gods permission to wit for mans free power of working S. Hierom Epist 150. resp ad q. 10. Not Gods patience is to be accused but their hardnes who abuse Gods goodnes to their owne perdition Theodoret. q. 17 in Exod. It is to be noted that if Pharao had bene euil by nature he had neuer changed his minde And after diuers mutations recited how sometimes he would dismisse Israel other times be would not al these saith he Moyses recorded to teach vs that neither Pharao was of peruerse nature neither did our Lord God make his mind hard and rebellious For he that now inclineth to this part now to that plainly sheweth freewil of the mind S. Gregorie li. 11. ca. 8. Moral God is saied to indurate by his iustice when he doth not mollifie a reprobate hart And li. 31. c. 11. Our Lord is saied to haue indurated Pharaoes hart not that he brought the hardnes itselfe but for that his desertes so requiring he did not mollifie it with sensibilitie of feare infused from aboue S. Isidorus li. 2. ca. 19. de summo bono Sinne is permitted for punishment of sinne when a sinner for his desert forsaken of God goeth into an other worse sinne Finally conference of holie Scriptures as in other hard places so in this geueth light for better vnderstanding therof For diuers places do not only shew that in al these resistances mutations of mind and obstinacie of hart Pharao was neuer depriued of freewil as the Doctors before cited do note but also expressly attribute the act of induration to himself Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart v. 32. where the latin readeth in the passiue voice ingrauatum est cor Pharaonâ—â— Pharaos hart vvas hardned which is more obscure the Hebrew saieth actiuely the protestantes so translate Pharao hardned his hart this time also Likewise cha 9. v. 7. the Hebrew saieth Pharaoes hart hardned it selfe Also v. 35. He hardned his ovvne hart he and his seruants Cha. 13. v. 15. VVhen Pharao had indurated himselfe And 1. Reg 6. v. 6. VVhy do you harden your hartes as Aegypt and Pharao hardned their hart Al which are reconciled with the other textes that say God indurated Pharaoes hart vnderstanding that phrase in like sense to this cha 15. v 4. God hath cast Pharao his chariotes and his armie into the sea VVhere God only permitted and no way forced Pharao and his armie to follow the Hebrewes betwen the walles of water As before is here noted out of S. Basil and S. Augustin and the text it selfe maketh it euident Againe manie other places confirme that not God but the sinners owne wilfulnes is the proper cause of his sinne Iob. 24. v. 23 God hath geuen him place for penance and he abuseth it vnto pride Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil the children of men coÌ„mit euils without al feare Osee 13 v. 9. Perdition is thine o Israel only in me thy helpe Rom. 2. v. 4. The benignitie of God bringeth thee to penance but according to thy hardnes and impenitent hart thou heapest to thy selfe wrath Ephes 4. v. 19. Gentiles haue geuen vp themselues to impudicitie or vvantonnes And manie like places shew that God is not the mouer author nor forcer of anie thing as it is sinne but man him selfe is the author by wilfully consenting to tentations of the diuel the flesh and the world and by abusing Gods benefites and resisting his grace 11. They also True miracles being aboue the course of al created nature can not be wrought but by the powre of God who is truth it selfe and can not geue testimonie to vntruth and therfore they certainly proue that to be true for which they are done Other strange things done by enchanters false prophetes and diuels are not in deede true miracles but either sleights by quicknes and nimblenes of hand called legier-demain conueing one thing away and bringing an other or false presentations deceiuing the senses and imaginations of men by making things seme to be that they are not or els are wrought by applying natural causes knowen to some especially to diuels who also by their natural force can do great thinges when God permitteth them And so by enchantments and certaine secrecies these sorcerers either conueyed away the roddes and water and brought dragons and bloud in their place more frogges from other places or els by the diuels vsing natural agents turned roddes into serpentes water into bloud other matter into frogges al which might be done naturally in longer time by the diuel in short time But manie thinges are wholy aboue the diuels powre as to destroy the world to change the general order therof to create of nothing to raise the dead to life to geue sight to the borne blind the like which are only in Gods powre In things also diuels naturally can do they are much restrayned by Gods goodnes lest they should deceiue or hurt mankind at their pleasure So these Enchanters fayled in the fourth attempt not able to make more sciniphes nor anie more such prodiges and were only permitted to produce such serpents as were deuoured by Aarons serpent and to change water into bloud and to increase the number of frogges for the greater plague and no profite of the Aegyptians Neither could they remoue anie plague Nay themselues were so plagued with boyles that for paine or for shame they could not stand before Moyses It is further to be obserued that whensoeuer anie haue attempted to worke miracles to proue false doctrin they haue failed and by Gods prouidence bene confounded As when Baals false prophetes crying to their false goddes from morning til noone could not bring fire for their sacrifice and yet the diuel brought fire to burne Iobs shepe and seruants God permitting the one and not the other God also for a time suffered Simon Magus to make shew of miracles and at last as Egesippus li. 3. de excid Hierosol c. 2.
take the honour to himself but he that is called of God as Aaron So Christ also did not glorifie himself that he might be made a Hiegh Priest but he that spake to him Thou art a Priest for euer according to the order of Melchisedech Aarons sonnes were also called but to lower offices dignitie and authoritie And both he and they were ordained and consecrated by a peculiar Sacrament to wit by certaine determinate external ceremonies and rites signifying grace geuen them by God for the due performing of their function For first they were taken from the common state of men wherby is designed their ordinarie vocation then purified by certaine washings and sacrifice for sinne signifying special puritie required in them afterwardes inuested with holie and precious garmentes which signified their sacred function and great dignitie excelling al temporal dominion and principalitie finally consecrated in solemne maner with holie ointment and bloud of pacifique sacrifice offered for this purpose other sacrifice of holocaust also offered in the same solemnitie 7. Reuested The hiegh Priest had seuen special ornaments in his vesture First a straict linnen vvhite garment signifying puritie of life most specially required in Priestes Secondly a girdle or Bavvdrike of twisted silke and gold embrodered worke in coloures yelow blew purple and scarlet signifying discrete moderation of his actes to the spiritual profite of al sortes of people Thirdly a Tunike or long robe downe to the foote of hyacinth or blew silke at the skirt therof like pomegranates wrought of twisted silke blew purple and scarlet and litle belles of purest yelow gold interposed one by the other rownd about of ech sorte seuentie two signifying heauenlie conuersation vpon earth also vnion and concord in faith and maners with edification by good workes Fourthly an ornament vpon his shoulders called an Ephod of gold and twisted silke embrodered of the former coloures reaching before to the girdle with two precious Onyx stones closed in gold one hauing engrauen six names of the tribes of Israel set on one shoulder the other hauing the other six names on the other shoulder for a remembrance that he must supporte and meekly beare the infirmities of the people Fiftly a breast plate called Rationale of the same precious matter the measure of a palme foure square embrodered with the same foure coloures with foure rewes of twelue precious stones and therin engrauen the names of the twelue tribes Besides which were engrauen also VRIM and THVMMIM Illuminations and Perfections or Doctrin and Veritie because the hiegh Priest must haue knowledge of the truth and sincere intention Likwise in the Ephod and Rationale were ringes hookes and chaines of purest gold to ioyne them fast together Al signifying the perpetual solicitude and care which he ought to haue in his hart to know and teach the truth that the people may truly serue God to his honour and their owne saluation Sixtly a Mitre of twisted silke with little crownes embrodered worke set on his head to signifie that he must direct al his actions to Gods glorie that sitteth aboue al. Seuenthly A plate of sacred veneration made of the finest gold with the most holie name of God engrauen set on his forhead to put him stil in remembrance to contemplate God and his workes 13. His sonnes The other Priests had three special ornaments a linnen vvhite garment a Bavvdrike and a Mitre for glorie and bewtie to signifie the qualities aboue mentioned puritie discretion and direct intention also required in them 10. Tooke oile A third thing that Moyses was bid to take besides the men and vestiments was the holie oile of vnction which he poured only vpon the hiegh Priests head not on other Priests to signifie that powre descended from him to the rest But both he and they and their holie vestiments were sprinkled with this oile and with bloud taken from the altar their right eares also were touched with the bloud of a ramme sacrificed and their right thumbes and great toes of their right handes and feete to signifie prompt obedience and right intention in offering sacrifice according to Gods ordinance and not after the maner of infidels or humane inuention nor to anie sinister intent or purpose 14. He offered the calfe Other thinges which Moyses was here commanded to take at the consecration of Priests were a calfe to be offered in sacrifice for sinne two rammes the one in holocaust the other in pacifique sacrifice for the consecration of Priests and a basket of vnleuened bread to be offered with the two rammes Al for the greater solemnitie of this Sacrament of Orders By which Aaron and his sonnes were made the lawful and ordinarie Priests of the law newly deliuered by Moyses And so Priesthood was changed from the first borne of euerie familie and established only in Aaron and his sonnes and their issue male to be in like sorte consecrated And the rest of the Leuites to assist them By this also was prefigured the Sacrament of holie Orders in the Church of Christ with an other change of Priesthood from the familie order of Aaron to Priestes of the new Testament of what familie or nation soeuer And withal an other change of the law For the Priesthood being translated it is necessarie saith S. Paul that a translation of the Lavv be also made And this Sacrament in dede geueth grace as by the other it was only signified to those that are rightly ordered As the same Apostle testifieth willing Timothie to resuscitate the grace geuen him by imposition of handes 2. Timot. 1. S Ambrose in 1. Timot. 4. S. August lib. de bono coniugals c. 24. lib 2. contra Epsti Parmen Theodoret. q. 48. in lib. Num. CHAP. IX Sacrifices for sinne 12. and of holocauste 18. and pacifiques are offered 22. and Aaron stretching forth his hand blesseth the people AND when the eight day was come Moyses called Aaron and his sonnes and the ancients of Israel and said to Aaron †Take of the heard a calfe for sinne and a ramme for an holoucast both without spot and offer them before our Lord. †And to the children of Israel thou shalt speake Takeye a bucke goate for sinne and a calfe and a lambe of a yeare old without spot for an holoucast †an oxe and a ramme for pacifiques and immolate them before our Lord offering in the sacrifice of euerie one flowre tempered with oile for to day our Lord wil appeare to you †They tooke therfore al thinges that Moyses had cōmanded before the dore of the tabernacle where when al the multitude stood †Moyses said This is the word which our Lord hath commanded doe it and his glorie wil appeare to you †And he said to Aaron Approch to the altar immolate for thy sinne offer the holocaust and pray for thy self and for the people and when thou hast
neere at hand whither to escape †This shal be the law of the murderer that fleeth whose life is to be saued He that striketh his neighbour vnwitting and that is proued yesterday and the day before to haue had no hatred against him †but to haue gone with him simply vnto the wood to cutte wood and in cutting the wood of axe slipped out of his hand and the yron falling from the handle strooke his freind and killed him he shal flee to one of the cities aforesaid and liue †lest perhaps the next kinseman of him whose bloud was shed pricked with sorow pursew and apprehend him if the way be too long and stricke his life that is not guiltie of death because he is proued to haue had no hatred before against him that was slaine †Therfore I command thee that thou separat three cities of equal distance one from an other †And when our Lord thy God shal haue dilated thy borders as he sware to thy fathers and shal geue thee al the Land that he promised them †yet so if thou keepe his commandementes and do the thinges which I command thee this day that thou loue our Lord thy God and walke in his wayes at al time thou shalt adde to thee other three cities and shalt duble the number of the three cities aforesaid †that innocent bloud be not shed in the middes of the Land which our Lord thy God wil geue thee to possesse lest thou be guiltie of bloud †But if any man hating his neighbour lie in wayte for his life and rise and strike him and he die and he flee to one of the cities aforesaid †the ancientes of his citie shal send acd take him out of the place of refuge and shal deliuer him into the hand of the kinseman of him whose bloud was shed and he shal die †Thou shalt not pitie him and thou shalt take away the guiltie bloud out of Israel that it may be wel with thee †Thou shalt not take and transferre thy neighbours boundes which thy predecessours did sette in thy possession which our Lord thy God wil geue thee in the Land that thou shalt receiue to possesse †One witnesse shal not stand against any man whatsoeuer sinne or wickednesse it be but in the mouth of two or three witnesses shal euerie word stand †If a lying witnesse stand against a man accusing him of preuarication †both of them whose the cause is shal stand before our Lord in the sight of the priestes and the iudges that shal be in those daies †And when searching most diligently they shal finde that the false witnes hath said a lie against his brother †they shal render to him as he meant to doe to his brother and thou shalt take away the euil out of the middes of thee †that others hearing may haue feare and may not be bold to doe such things †Thou shalt not pitie him but life for life eie for eie tooth for tooth hand for hand foote for foote shalt thou exacte CHAP. XX. Lawful warres are to be vndertaken with corege and confidence 5. Such as for special causes may be discoreged must be dismissed from the field 10. VVhat to be obserued towardes the enimie 19. VVhat trees may not be cut downe and what sorte may be for the vse of warres IF thou goe forth to warre against thyne enemies and see the horse men and chariottes and the multitude of the aduersaries hoste greater then thou hast thou shalt not feare them because the Lord thy God is with thee which brought thee out of the Land of Aegypt †And when the battel is now at hand the priest shal stand before the armie and shal speake to the people thus †Heare Israel you this day ioyne battel against your enemies let not your hart feare be not affrayd retire not neither dread them †because our Lord your God is in the middes of you and wil fight for you against your aduersaries to deliuer you from danger †The Captaine 's also through euerie bande in the hearing of the hoste shal proclaime what man is there that hath built a new house and hath not dedicated it let him goe and returne into his house lest perhaps he die in the battel and an other dedicate it †What man is there that hath planted a vineyard and hath not as yet made it to be common wherof al men may lawfully eate let him goe and returne into his house lest perhaps he die in the battel and an other man execute his office †What man is there that hath despoused a wife and not taken her let him goe and returne into his house lest perhaps he die in the warre and an other take her †These thinges being said they shal adde the rest and shal speake to the people What man is there feareful and fainte harted let him goe and returne into his house lest he make the hartes of his brethren to feare as him selfe is frighted with feare †And when the Captaines of the host shal hold their peace and make an end of speaking euerie man shal prepare their bandes to fight †If at anie time thou come to winne a citie thou shalt first offer peace †If they receiue it and open the gates to thee al the people that is therein shal be saued and shal serue thee vnder tribute †But if they wil not make peace and shal beginne battel against thee thou shalt assalt it †And when our Lord thy God shal deliuer it into thy hand thou shalt strike al that is therein of the male sexe in the edge of the sword †excepting wemen and children the cattel and other thinges that are in the citie Al the praye thou shalt diuide to the armie and thou shalt eate of the spoiles of thine enemies which our Lord thy God shal geue thee †So shalt thou doe to al cities that be verie farre from thee and be not of these cities which thou shalt receiue in possession †But of those cities that shal be geuen thee thou shalt suffer none at al to liue †but shalt kil them in the edge of the sword to witte the Hetheite and Amorrheite and Chananeite the Pherezeite and Heueite and Iebuseite as our Lord thy God hath commanded thee †lest perhaps they teach you to doe al the abominations which them selues did worke to their goddes and you sinne against our Lord your God †When thou hast besieged a citie a long time and hast compassed it with munition to winne it thou shalt not cutte downe the trees that may be eaten of neither shalt thou spoile the countrie round about with axes because it is a tree and not a man neither can it increase the number of warryers against thee †But if there be any trees not fruitful but wilde and apt for other vses cutte them downe and make engines vntil thou take the citie
not 12. but taketh from him his speare and bottle of water 14. sheweth what he hath done 21. Saul againe confesseth his fault and promiseth peace AND there came Zepheites vnto Saul in Gabaa saying Behold Dauid is hid in the hil Hachila which is ouer against the wildernes †And Saul arose and went downe into the desert Ziph and with him three thousand men of the chosen of Israel to seeke Dauid in the desert Ziph. †And Saul camped in Gabaa Hachila which was ouer against the wildernes in the way and Dauid dwelt in the desert And seing that Saul was come after him into the deset †he sent discouerers and lerned that he was come thither most certainly †And Dauid arose secretly and came to the place where Saul was and when he had seene the place wherein Saul slept and Abner the sonne of Ner the prince of his warre and Saul sleeping in the tent and the rest of the multitude round about him †Dauid spake to Achimelech the Hetheit and Abisai the sonne of Seruia the brother of Ioab saying Who wil goe downe with me to Saul into the campe And Abisai said I wil goe with thee †Dauid therefore and Abisai came to the people by night and found Saul lying and sleeping in the tent and his speare fixed in the ground at his head and Abner and the people sleeping round about him †And Abisai said to Dauid God hath shut vp thine enemie this day into thy handes now therefore I wil thrust him through with my speare in the earth once and twise shal not neede †And Dauid said to Abisai Kil him not for who shal extend his hand vpon the annointed of our Lord shal be innocent †And Dauid said Our Lord liueth vnlesse our Lord shal strike him or his day come to die or descendig into battel he perish †Our Lord be merciful vnto me that I extend not my hand vpon the annointed of our Lord. now therefore take the speare which is at his head cuppe of water and let vs goe †Dauid therefore tooke the speare and cuppe of water which was at Saules head and they went away and there was none that sawe or vnderstood or awaked but al slept because the dead sleepe of our Lord had fallen vpon them †And when Dauid had passed ouer against and stood in the toppe of the mountaine farre of and a good space betwen them †Dauid cried to the people and to Abner the sonne of Ner saying Wilt thou not answer Abner And Abner answering sayd Who art thou that criest and disquietest the king †And Dauid sayd to Abner Art not thou a man And who is like thee in Israel why therefore hast thou not kept thy lord the king for one of the multitude hath entered in to kil the king thy lord †This thing is not good which you haue done Our Lord liueth you are the children of death which haue not kept your lord the annointed of our Lord. Now therefore behold where the kinges speare is where the cup of water is which was at his head †And Saul knew Dauids voice and sayd Is this thy voice my sonne Dauid And Dauid sayd My voice my lord king †and he said For what cause doth my lord persecute his seruant What haue I done or what euil is there in my hand †Now therefore heare I pray my lord King the wordes of thy seruant If our Lord stirre thee vp against me let there be odoure of sacrifice but if the sonnes of men they are cursed in the sight of our Lord which haue cast me out this day that I should not dwel in the inheritance of our Lord saying Goe serue strange goddes †And now let not my blood be shed vpon the earth before our Lord for the king of Israel is come forth to seeke one flea as the perdix is pursued in the mountaines †And Saul sayd I haue sinned returne my sonne Dauid for I wil no more doe thee euil for that my life hath bene precious in thyne eies to day for it appeareth that I haue done foolishly and haue bene ignorant of very many thinges †And Dauid answering sayd Behold the kings speare let one of the kings seruants passe and take it †And our Lord wil reward euerie one according to his iustice and fidelitie for our Lord hath deliuered thee this day into my hand I would not extend my hand vpon the annointed of our Lord. †And as thy life hath bene magnified to day in myne eies so be my life magnified in the eies of our Lord and deliuer he me from al distresse †Saul therefore sayd to Dauid Blessed art thou my sonne Dauid and truly doing thou shalt doe and preuayling thou shalt preuaile And Dauid went into his way and Saul returned into his place CHAP. XXVII Dauid for more securitie goeth againe to Achis king of Geth 5. obtaineth of him the citie of Siceleg 6. by which meanes it becometh subiect to the kinges of Iuda 8. and maketh prayes vpon the enemies of King Achis AND Dauid sayd in his hart at length I shal fal one day into the handes of Saul is it not better that I flee and be saued in the Land of the Philistians that Saul may despaire and cease to seeke me in al the coastes of Israel I wil flee therefore his handes †And Dauid arose and went himselfe and the six hundred men with him to Achis the sonne of Maoch the King of Geth †And Dauid dwelt with Achis in Geth he and his men euerieman his house and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel †And it was told Saul that Dauid was fled into Geth and he added no more to seeke him †And Dauid sayd to Achis If I haue grace in thy sight let there a place be geuen me in one of thy cities of this countrie that I may dwel there for why abideth thy seruant in the citie of the king with thee †Achis therefore gaue him in that day Siceleg for which cause Siceleg became the kinges of Iuda vntil this day †And the number of the daies that Dauid dwelt in the country of the Philistians was foure monethes †And Dauid went vp and his men and draue prayes out of Gessuri and Gerzi and from the Amalecites for these villages were inhabited in the land in old time as men goe to Sur as farre as the Land of Aegypt †And Dauid stroke al the land neither left he anie man or woman and taking the sheepe oxen and asses camels and garments he returned came to Achis †And Achis sayd to him Whom hast thou set vpon to day Dauid answered Against the south of Iuda and against the south of Ierâ—miel and against the south of Ceni †Dauid gaue life neither to man nor woman neither brought them into Geth saying Lest perhaps they
conteyne his thankesgeuing to God for benefites receiued and prophecie of thinges to come with a catalogue of valiant men THE SECOND BOOKE OF SAMVEL WHICH WE CAL THE SECOND OF KINGES CHAP. 1. Dauid hearing that Saul and Ionathas are slaine 11. mourneth with al his familie weeping and fasting 13. causeth him to be slaine who affirmed that he had killed king Saul 18. He traineth vp archers 19. and inuiteth also al Israel to mourne AND it came to passe after that Saul was dead that Dauid returned from the slaughter of Amalec and taryed in Siceleg two dayes †And in the third day there appeared a man coming out of Sauls campe his garments torne and sprinkled on the head with dust and as he came to Dauid he fel vpon his face and adored †And Dauid said vnto him Whence comest thou Who said to him I fledde out of the campe of Israel †And Dauid said vnto him What is the matter that is done tel me Who said The people is fled out of the battel and many of the people are ouerthrowen and dead yca Saul also and Ionathas his sonne are dead †And Dauid said to the yong man that told him How knowest thou that Saul is dead and Ionathas his sonne †And the young man that told him sayd By chance I came into mount Gelboe and Saulleaned vpon his speare moreouer the chariots and horsemen approched vnto him †and turning backward and seing me he called To whom when I had answered here I am †he said to me Who art thou And I said to him I am an Amalecite †And he said to me Stand vpon me and kil me because anguishes hold me and as yet al my life is in me †And standing vpon him I killed him for I knewe that he could not liue after the fal and I tooke the Diademe that was on his head the bracelette from his arme and haue brought to thee my lord hither †And Dauid taking his garments rent them and al the men that were with him †and they mourned and wept and fasted vntil euening vpon Saul and vpon Ionathas his sonne and vpon the people of our Lord and vpon the house of Israel because they were fallen by the sword †And Dauid said to the yong man that had told him Whence art whou Who answered I am the sonne of a man a stranger of Amalec †Dauid said to him Why didst thou not feare to put to thy hand to kil the annointed of our Lord †And Dauid calling one of his seruants said Goe runne vpon him Who stroke him and he died †And Dauid said to him Thy bloud be vpon thine owne head for thyn owne mouth hath spoken against thee saying I haue slaine the annointed of our Lord. †And Dauid mourned this kind of mourning vpon Saul and vpon Ionathas his sonne †and he commanded that they should teach the children of Iuda the bowe as it is written in the Booke of the iust And he said Consider o Israel for them that be dead wounded vpon thy high places †The Nobles ô Israel are slayne vpon thy mountaynes how are the valiants fallen †Tel it not in Geth neither tel ye it in the high waies of Ascalon lest perhaps the daughters of the Philisthijms be gladde lest the daughters of the vncircumcised reioice †Mountaines of Gelboe let neither dew nor rayne come vpon you neither be they fields of the first fruits because there was the shield of the valiantes cast away the shield of Saul as though he were not annointed with oyle †From the bloud of the slaine from the fatte of the valiants the arrowe of Ionathas neuer returned backward and the sword of Saul did not returne emptie †Saul and Ionathas amiable and comely in their life in death also were not diuided swifter then eagles stronger then lyons †Yee daughters of Israel weepe vpon Saul who clothed you with scarlet in delicaces who gaue golden ornaments to your attyre †How haue the valiantes fallen in battel Ionathas bene slayne in thy high places †I am sorie for thee my brother Ionathas exceeding beautiful and amiable aboue the loue of wemen As the mother loueth her onlie sonne so did I loue thee †How haue the strong fallen and the weapons of warre perished CHAP. II. Dauid is receiued and annointed King of Iuda 5. He commendeth those of Iabes Galaad which buried Saul 8. Isboseth the sonne of Saul reigneth ouer the rest of Israel 12. whereby riseth sharpe warre betwen Abner and Ioab chief captaines of the two kinges 30. Manie more are slaine of Abners partie then of Ioabs THEREFORE after these thinges Dauid consulted our Lord saying Shal I goe vp into one of the cities of Iuda And our Lord said to him Goe vp And Dauid said Whit her shal I goe vp And he answered him Into Hebron †Dauid therefore went vp and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel †yea and the men also that were with him Dauid brought euery one with his houshould and they abode in the townes of Hebron †And the men of Iuda came and annoynted Dauid there to reigne ouer the house of Iuda And it was told Dauid that the men of Iabes Galaad had buried Saul †Dauid therefore sent messengers vnto the men of Iabes Galaad and sayd vnto them Blessed be you to our Lord which haue done this mercie with your lord Saul and haue buried him †And now our Lord certes wil render you mercie and truth but I also wil requite you the good turne for that you haue done this thing †Let your handes be strengthned and be yee stout men for although your lord Saul be dead yet the house of Iuda hath annointed me to be their king †But Abner the sonne of Ner prince of Sauls armie tooke Isboseth the sonne of Saul led him about through the campe †and ordained him king ouer Galaad and ouer Gessuri and ouer Iezrahel ouer Ephraim and ouer Beniamin and ouer al Israel †Fourtie yeares old was Isboseth the sonne of Saul when he began to reigne ouer Israel and he reigned two yeares and only the house of Iuda folowed Dauid †And the number of the daies that Dauid abode reigning in Hebron ouer the house of Iuda was seuen yeares and six monethes †And Abner the sonne of Ner went forth and the seruantes of Isboseth the sonne of Saul out of the campe into Gabaon †Moreouer Ioab the sonne of Saruia and the seruants of Dauid went forth and mette them beside the poole of Gabaon and when they were come together into one place they sate one ouer against an other these on the one side of the poole and they on the other †And Abner said to Ioab Let the yong men rise and play before vs. And Ioab answered Let them rise †There rose therefore and passed twelue in number
king Dauid sent to Sadoc and Abiathar the priestes saying Speake to the Ancientes of Iuda saying Why come you last to bring backe the king into his house And the saying of al Israel was come to the king in his house †You are my brethren you my bone and my flesh why do you last bring backe the king †And say ye to Amasa Art not thou my bone and my flesh These thinges do God to me and these adde he if thou be not the chiefe captayne of warfare before me alwayes for Ioab †And he inclined the hart of al the men of Iuda as it were of one man and they sent to the king saying Returne thou and al thy seruantes †And the king returned and came as far as Iordan and al Iuda came as far as Galgal to meete the king and to bring him ouer Iordan †And Semei the sonne of Gera the sonne of Iemini of Bahurim made hast and went downe with the men of Iuda to meete king Dauid †with a thousand men of Benjamin and Siba the seruant of the house of Saul and his fiftene sonnes and twentie seruantes were with him and rushing into Iordan †passed the fordes before the king that they might helpe ouer the kinges houshould and doe according to his commandement And Semei the sonne of Gera prostrate before the king when he had now passed Iordan †sayd to him Impute not to me my lord the iniquirie nor remember the iniuries of thy seruant in the day that thou my lord king wentest out of Ierusalem nor put it in thy hart o king †For I thy seruant acknowledge my sinne and therefore this day I am first come of al the house of Ioseph and am descended to meete my lord the king †But Abâ—â—aâ— the sonne of Saruia answering sayd What shal Semei for these wordes not be slayne because he reuiled the annoynted of our Lord †And Dauid sayd What is to me and you ye sonnes of Saruia Why are you made this day as satan to me Shal there a man be killed in Israel to day Doe I not know that this day I am made king ouer Israel †And the king sayd to Semei Thou shalr not die And he sware to him †Miphiboseth also the sonne of Saul came downe to meete the king his feete vnwashed and his beard not pouled and he had not washed his garmentes from the day that the king went forth vntil the day of his returne in peace †And when he had mette the king at Ierusalem the king sayd to him Why camest thou not with me Miphiboseth †And he answering sayd My lord king my seruant contemned me and I thy seruant spake to him that he should fadle me an asse that getting on I might goe with the king for I thy seruant am lame †Moreouer he hath also accused me thy seruant to thee my lord king but thou my lord king art as an Angel of God doe what pleaseth thee †For neither was my fathers house ought els but guiltie of death to my lord king and thou hast put me thy seruant among the guestes of thy table What iust complaynt therfore haue I or what can I further crie out to the king †The king therfore sayd to him What speakest thou any more That is determined which I haue spoken Thou and Siba diuide the possessions †And Miphiboseth answered the the king Yea let him take al for so much as my lord king is returned peaceably into his house †Berzellai also the Galaadite coming downe from Rogelim brought the king ouer Iordan being readie also to attend on him beyond the riuer †And Berzellai the Galaadite was verie old that is to say of foure score yeares and he gaue the king victuals when he abode in the Fild for he was an exceding rich man †The king therfore sayd to Berzellai Come with me that thou mayst rest secure with me in Ierusalem †And Berzellai sayd to the king How manie are the daies of the yeares of my life that I should goe vp with the king into Ierusalem †I am this day foure score yeares old are my senses quicke to discerne sweete or sowre or can meate or drinke delight thy seruant or can I heare more the voyce of singing men and singing wemen Why should thy seruant be a burden to my lord the king †I thy seruant wil goe forward a litle from Iordan with thee I neede not this recompense †but I besech thee that I thy seruant may returne and die in my citie and be buried by the sepulchre of my father and my mother But there is thy seruant Chamaam let him goe with thee my lord king and doe to him whatsoeuer semeth good to thee †The king therfore sayd to him Let Chamaam passe on with me and I wil doe for him whatsoeuer shal please thee and al that thou shalt aske of me thou shalt obtayne †And when al the people and the king had passed Iordan the king kissed Berzellai and blessed him and he returned into his place †The king therfore passed into Galgal and Chamaam with him and al the people of Iuda had brought ouer the king and the halfe part onlie of the people of Israel were present †Therfore al the men of Israel concurring to the king sayd to him Why haue our brethren the men of Iuda stolen thee and brought the king and his houshould ouer Iordan and al the men of Dauid with him †And euerie man of Iuda answered the men of Israel Because the king is neerer to me why art thou angrie for this matter haue we eaten any thing of the kinges or were there giftes geuen vs †And a certayne man of Israel answered the men of Iuda and sayd I am greater by ten partes with the king to me pertayneth Dauid more then to thee Why hast thou done me wrong and it was not told me first that I might bring backe my king And the men of Iuda answered more sharply then the men of Israel CHAP. XX. Seba raiseth rebellion is pursued by Ioab 10. VVho in the way trecherously killeth Amasa 13. Abela is besieged because Seba saueth him self there 20. but his head being cut of and cast ouer the wal to Ioab the armie departeth 23. Chief men in office are mentioned IT chanced also that there was there a man of Belial named Seba the sonne of Bochri a man of Iemini and he sounded the trumpet and sayd We haue no part in Dauid nor inheritance in the sonne of Isai Returne into thy tabernacles Israel †And al Israel was separated from Dauid and folowed Seba the sonne of Bochri but the men of Iuda stucke to their king from Iordan vnto Ierusalem †And when the king was come into his house to Ierusalem he tooke the ten wemen his concubines which he had leift to keepe the house and he deliuered them into custodie allowing them victuals and he went
Gentiles and wil sing to thy name †Magnifying the saluations of his king and doing mercie to his Christ Dauid and to his seede for euer CHAP. XXIII The last wordes of Dauid concerning reward of the good 6. and punishment of the bad 8. A Catalogue of Dauids valiant men AND these are Dauides last wordes Dauid the sonne of Isai sayd The man sayd to whom it was appointed concerning the Christ of the God of Iacob the excellent Psalmist of Israel †The Spirit of our Lord hath spoken by me and his wordes by my tongue †The God of Israel sayd to me the Strong one of Israel hath spoken the Dominatour of men the iust ruler in the feare of God †As the light of the mourning when the sunne ryseth early without cloudes glistereth and as by rayne grasse springeth our of the earth †Neither is my house so great with God that he should enter with me an eternal couenant firme in al thinges assured For al my saluation and al my wil neither is there ought therof that springeth not †And transgressors shal be pluclâ—ed vp as thornes euety one which are not taken with handes †And if a man wil touch them he shal be armed with yron and a lance staffe and kindled with fyre they shal be burnt vnto nothing †These be the names of the valiantes of Dauid Sitting in his chaire the wisest prince amongest three he is as it were the most tender litle worme of the wood which killed eight hundred at one brunt †After him Eleazar the sonne of his vncle the Ahohite among the three valiantes that were with Dauid when they desyed the Philisthijms and were gathered thither into barrel †And when the men of Israel were gone vp he stood and stroke the Philistians til his hand faynted and waxed stiffe with the sword and our Lord made a great victorie that day and the people that was sled returned to take away of the spoyles of them that were slayne †And after him Semma the sonne of Age of Arari And the Philisthijms were gathered togehter in their ward for there was there a filde ful of rice And when the people was fled from the face of the Philisthijms †he stood in the middes of the filde and defended it and stroke the Philisthians and our Lord gaue great saluation †Moreouer also before there went downe three which were princes among thirtie and came to Dauid in the haruest time into the caue of Odollam and the campe of the Philistianes was placed in the Vale of the giantes †And Dauid was in a hold moreouer the ward of the Philisthianes was then in Bethlehem †Dauid therfore desyred sayd O that some man would geue me drinke of the water out of the cesterne that is in Bethlehem beside the gate †Three valiantes therfore brake into the campe of the Philistianes and drew water out of the cesterne of Bethlehem that was beside the gate and brought it to Dauid but he would not drinke but offered it to our Lord †saying Our Lord be merciful to me that I doe not this thing shal I drinke the bloud of these men that went the peril of their liues Therfore he would not drinke These thinges did the three strongest †Abisai also the brother of Ioab the sonne of Saruia was prince of three it is he that lifted vp his speare agaynst three hundred whom he slewe renowmed among three †and the noblest of three and he was the chiefe of them but to the three first he raught not †And Banaias the sonne of Ioiada the most valiant man of great workes of Cabseel he stroke the two lions of Moab and he went downe and stroke the lyon in the middes of the cesterne in the dayes of snow †He also stroke the Aegyptian a man worthie to be a spectacle hauing in his hand a speare therfore when he came downe to him with a rod by force he wrested the speare out of the hand of the Aegyptian and slewe him with his owne speare †These thinges did Banaias the sonne of Ioiada †And he renowmed among the three valiantes which were the nobler among thirtie but vnto the three he raught not and Dauid made him of his secrete counsel †Asael the brother of Ioab among the thirtie Elahanan the sonne of his vncle of Bethlehem †Semma of Harodi Elica of Harori †Heles of Phalti Hira the sonne of Acces of Thecua †Abiezer of Anathoth Mobonnai of Husati †Selmon the Ahohite Maharai the Netophathite †Heled the sonne of Baana he also a Netophathite Ithai the sonne of Ribai of Gabaath of the children of Benjamin †Banaia the Pharathonite Heddai of the Torrent Gaas †Abialbon the Arbathite Azmaueth of Beromi †Eliaba of Salaboni The sonnes of Iassen Ionathan †Semma of Orori Ahiam the sonne of Sarar the Ararite †Eliphelet the sonne of Aasbai the sonne of Machati Eliam the sonne of Achitophel the Gelonite †Hesrai of Carmel Pharai of Arbi †Igaal the sonne of Nathan of Soba Bonni of Gadi †Selec of Ammoni Naharai the Berothite the squyer of Ioab the sonne of Saruia †Ira the Iethrite Gareb he also a â—ethrite †Vrias the Hetheite Al thirtie seuen CHAP. XXIIII For Dauids sinne in numbring the people 11. three sortes of punishments are proposed to his election 14. of which he chooseth the plague and seuentie thousand die in three dayes 16. God sheweth mercie 17. Dauid prayeth 18. buildeth an altar 25. and the plague ceaseth AND the furie of our Lord added to be angrie agaynst Israel and stirred vp Dauid among them saying Goe number Israel and Iuda †And the king sayd to Ioab the General of his armie Walke through al the tribes of Israel from Dan to Bersabee and number ye the people that I may know the number therof †And Ioab sayd to the king Our Lord thy God increase thy people as much more as now it is and agayne multiplie it an hundred fold in the sight of my lord the king but what meaneth my lord the king by this kind of thing †How beit the kinges word more preuailed then the wordes of Ioab and of the chiefe of the armie and Ioab went forth and the captaynes of the souldiars from the face of the king to number the people of Israel †And when they had passed Iordan they came into Aroer to the right hand of the citie which is in the Vale of Gad. †And by Iazer they passed into Galaad and into the lower countrie of Hodsi and they came into the wooddie countrie of Dan. And going about neere Sidon †they passed nigh to the walles of Tyre and al the land of the Heueite and the Chananeite and they came to the south of Iuda into Bersabee †and hauing viewed the whole land after nine monethes and twentie dayes they were come to Ierusalem †Ioab therfore gaue
drinke the bloud of these men because in the peril of their liues they haue brought me the water And for this cause he would not drinke These thinges did the three most valiantes †Abisai also the brother of Ioab he was prince of three and he lifted vp his speare agaynst three hundred wounded and he was among three most renowned †and among the second three he the noble one and prince of them but yet vnto the three first he taught not †Banaias the sonne of Ioiada a most valiant man of Cabseel who had done manie factes he stroke the two ariel of Moab and he went downe and slewe the lion in the middes of the cisterne in the time of snow †And he storke the Aegyptian whose stature was of fiue cubites and which had a speare as the weauers beame he therfore went downe to him with a rod and by force tooke away the speare that he held in his hand and slewe him with his owne speare †These thinges did Banaias the sonne of Ioiada who was among the three valiantes most renowned †the first among thirtie but yet the three he raught not and Dauid made him of his counsel †Moreouer the most valiant men in the armie Asahel the brother of Ioab and Elchanan the sonne of his vncle of Bethlehem †Sammoth an Arortie Helles a Phalonite †Ira the the sonne of Acces a Thecaite Abiezer an Anathothite †Sobbochai an Husathite Ilai an Ahohite †Maharai a Netophathite Heled the sonne of Baana a Netophathite †Ethai the sonne of Ribai of Gabaath the children of Beniamin Banaia a Pharatonite †Hurai of the Torrent Gaas Abiel an Arbathite Azmoth a Bauramite Eliaba a Salabonite †The sonnes of Assem a Gezonite Ionathan the sonne of Sage an Ararite †Ahiam the sonne of Sachar an Ararite †Eliphal the sonne of Vr †Hepher a Mecherathiâ—e Ahia Phelonite †Hesro a Carmelite Naarai the sonne of Azbai †Ioel the brother of Nathan Mibahar the sonne of Agarai †Selet an Ammonite Naharai a Berothite the armour bearer of Ioab the sonne of Saruia †Ira a Iethreite Gareb a Iethreite †Vrias the Hetheite Zabad the sonne of Oholi †Adina the sonne of Sizaa Rubenite the prince of the Rubenites with him thirtie †Hanan the sonne of Maacha and Iosaphat a Mathanite †Ozia an Astarothite Samma and Iehiel the sonnes of Hotham an Arorite †Iedihel the sonne of Zamri and Ioha his brother a Thosaite †Eliel a Mahumite and Ieribai and Iosaia the sonnes of Elnaim and Iethma a Moabite Eliel and Obed and Iasiel of Masobia CHAP. XII VVho folowed dauid when he fled from Saul 23. And who came into Hebron to make him king THESE also came to dauid into Siceleg when as yet he fled from Saul the sonne of Cis the which were most valiant and excellent warriers †drawing the bowe and hurling with both handes stones in slinges and shooting arrowes directly of the brethren of Saul of Beniamin †The prince Ahiezer and Ioas the sonnes of Sammaa a Gabaathite and Iaziel and Phallet the sonnes of Azmoth and Beracha and Iehu an Anothothite †Samaias also a Gabaonite the most valiant amongst the thirtie and aboue the thirtie Ieremias and Ieheziel and Iohanan and Iezabad a Gaderothite †And Eluzai and Ierimuth and Baalia and Samaria and Saphatia an Haruphite †Elcana and Iesia and Azareel and Ioezer Iesbaam of Carehim †Ioela also and Zabadia the sonnes of Ieroham of Gedor †Yea and of Gaddi also there fled to Dauid when he lay hid in the desert most valiant men and the best warriers holding sheild and speare their faces as the faces of a lion nd swift as the roebuckâ—s on the mountaynes †Ezer the prince Obdias the second Eliab the third †Masmana the fourth Ieremias the fifth †Ethi the sixth Eliel the seuenth †Iohanan the eight Elzebad the ninth †Ieremias the tenth Machbanai the eleuenth †these of the children of Gad were the princes of his armie the meanest was captayne ouer an hundred souldiars and the greatest ouer a thousand †These are they which passed Iordan the first moneth when it vsed to flow ouer his bankes and they chased away al that dwelt in the valleis toward the east quarter and the west †And there came also of Beniamin and of Iuda to the hold wherin Dauid abode †And Dauid went out to mete them and sayd If you be come peaceably to me for to helpe me my hart be ioyned to you but if you lye in wayte against me for my aduersaries whereas I haue no iniquitie in my handes the God of our fathers see and iudge †But the spirit came on Amasai the prince among thirtie and he sayd We are thine ô Dauid and with thee ô sonne of Isai peace peace be to thee peace to thy helpers for thy God helpeth thee Dauid therfore receiued them and appoynted them princes of the band †Moreouer of Manasses there fled to Dauid when he came with the Philisthijms agaynst Saul to fight and he fought not with them because the princes of the Philisthimes taking counsel sent him backe saying with the peril of our head wil he returne to his lord Saul †Therfore when he returned into Siceleg there fled to him of Manasses Ednas and Iozabab and Iedihel and Michael and Ednas Iozabad and Eliu and Salathi the princes of a thousand in Manasses †These did ayde Dauid agaynst the rouers for they were al most valiant men and were made commanders in the armie †Yea and there came euerie day to Dauid to helpe him til it became a great number as it were the armie of God †This also is the number of the commanders of the armie which came to Dauid when he was in Hebron to transferre the kingdom of Saul to him according to the word of our Lord. †The children of Iuda bearing shield and speare six thousand eight hundred wel appoynted to battel †Of the children of Simeon valient men to â—ight seuen thousand one hundred †Of the children of Leui foure thousand six hundred †Ioiada also prince of the stocke of Aaron and with him three thousand seuen hundred †Sadoc also a young man of goodlie towardenes and the house of his father princes twentie two †And of the children of Beniamin the brethren of Saul three thousand for a great part of them as yet folowed the house of Saul †Moreouer of the children of Ephraim twentie thousand eight hundred valiant of strength men renowmed in their kinredes †And of the halfe tribe of Manasses eightene thousand euerie one by their names came to make Dauid king †Also of the children of Issachar men of vnderstanding that knewe al times to command what Israel should doe princes two hundred and al the rest of the tribe did folow their counsel †Moreouer of Zabulon such as went forth to battel stood in aray wel
I was the father of the poore and the cause which I knew not I searched most diligently †I brake the iawes of the wicked man and out of his teeth I tooke away the praye †And I said I wil die in my litle nest as a palme-tree wil multiplie daies †My roote is opened beside the waters and dewe shal continue in my haruest †My glorie shal alwaies be renewed and my bow in my hand shal be repayred †They that heard me expected sentence and attent held their peace at my counsel †To my wordes they durst adde nothing and my speach distilled vpon them †They expected me as rayne and they opened their mouth as it were to a lateward shower †If at anie time I laughed on them they beleued not and the light of my countenance fel not on the earth †If I would haue gone to them I sate first and when I sate as a king with his armie standing about him yet was I a conforter of them that mourned CHAP. XXX Holie Iob sheweth the great change of his temporal estate from welfare into great calamitie BVT now they of yonger time scorne me whose fathers I vouchsafed not to put with the dogs of my flocke †The force of whose handes was to me as nothing and they were thought vnworthie of life it self †Barren with pouertie and famine who gnawed in the wildernes il fauoured by calamitie and miserie †And they did eate grasse and the barkes of trees and the roote of iunipers was their meat †Who taking these thinges violently out of the valles when they had found euerie thing they ranne to them with a crie †They dwelt in the deserts of torrentes and in caues of the earth or vpon grauel †Who reioysed among these kind of thinges and counted it delicacies to be vnder the briars †The children of foolish and base men and in the earth not appearing at al. †Now am I turned into their song and become a prouerb with them †They abhorre me and flee far from me and are not a frayd to spit in my face †For he hath opened his quiuer and hath afflicted me and hath put a bridle into my mouth †At the right hand of me rising my calamities forthwith arose they haue ouerthrowen my feete and as with waues haue oppressed with their pathes †They haue dissipated my waies they haue lyen in wayte against me and they haue preuailed and there was not that would helpe †As when a wal is broken and the gate opened they haue broken violently vpon me and are come trambling downe to my miseries †I brought to nothing as a wind he hath taken away my desire mand my prosperitie hath passed away as a clowde †And now my soule withereth in my self and the daies of affliction possesse me †In the night my bone is pearsed with sorrowes and they that eate me sleepe not †In the multitude of them my garment is consumed and they haue girded me about as it were with the coler of a wate †I am compared to durt and am resembled to imbers and ashes †I crie to thee and thou hearest me not I stand and thou doest not respect me †Thou art changed to be cruel toward me and in the hardenesse of thy hand thou art against me †Thou didst lift me vp and setting me as it were vpon the wind thou hast mightely dashed me †I know that thou wilt deliuer me to death where a house is appointed for euery one that liueth †But yet not to my consumption doest thou send forth thy hand and if they shal fal thou wilt saue †I wept sometime vpon him that was afflicted and my soul had compassion on the poore †I expect good thinges and euils are come vpon me I taried for light and darknesse brake forth †My inner partes haue boyled without anie rest the dayes of affliction haue preuented me †I went mourning without furie rising vp I cried in the multitude †I was the brother of dragons and felow of Ostriches †My skinne is made blacke vpon me and my bones are dried with heate †My harpe is turned into mourning and my instrument into the voice of weepers CHAP. XXXI Holie Iob reciteth sincerly his owne vertues shewing therby that he is not punished so gricuously for his sinnes but by Gods prouidence for some other cause I HAâ—â— made a couenant with mine eyes that I would 〈…〉 as thinke of a virgin †For what part should Gâ—◠〈…〉 haue in me inheritance the Omnipotent from on higâ—◠†Is there not perdition to the wicked man and alienation to them that worke iniustice †Doth not he consider my waies and number al my steppes †If I haue walked in vanitie and my foote hath hastened in guile †Let him wey me in a iust balance and let God know my simplicitie †If my steppe haue declined out of the way and if mine eie hath folowed my hart and if sporte hath cleaued to my handes †Let me sawe and let an other eate it and let my progenie be plucked vp by the rootes †If my hart hath bene deceiued vpon a woman and if I haue lyene in waite at my freinds doore †Let my wife be the harlot of an other man and let other men lye with her †For this is a hainous thing and most great iniquitie †It is a fire deuoring euen to perdition and rooting vp al thinges that spring †If I hane contemned to abide iudgement with my man seruant and my mayd seruant when they had anie controuersie against me †For what shal I doe when God shal rise to iudge and when he shal aske what shal I answer him †Did not he make me in the wombe that made him also and did not one forme me in the matrice †If I haue denied to the poore that which they would and haue made the eyes of the widow to expect †If I haue eaten my morsel alone and the pulpil hath not eaten therof with me †Because from mine infancie mercy hath growen with me and from my mothers wombe it came forth with me †If I haue dispised him that perisheth for that he had not clothing and the poore man without wherwithal to couer him †If his sides haue not blessed me he was not warmed with the flises of my sheepe †If I haue lifted vp my hand ouer the pupil yea when I saw my self in the gaâ—e the superior †Let my shoulder fal from his iuncture and let my arme with his bones be broken †For I haue alwaies feared God as waues swelling vpon me and his weight I could not beare †If I haue thought gold my strength and haue said to fine gold My confidence †If I haue reioysed vpon my great riches and because my hand found manie thinges †If I saw the sunne
art with me Thy rod and thy staffe they haue comforted me †Thou hast prepared in my sight a table against them that truble me Thou hast fatted my head with oyle and my chalice inebriating how goodlie is it †And thy mercie shal folow me al the dayes of my life And that I may dwel in the house of our Lord in longitude of dayes PSALME XXIII Christ is Lord of the whole earth being Creatour and Redemer of man 3. Good life with faith in him is the way to heauen 7. whither Christ ascending with triumph Angels admire him †The first of the Sabbath the Psalme of Dauid THE earth is our Lordes and the fulnesse therof the round world and al that dwel therein Because he hath founded it vpon the seas and vpon the riuers hath prepared it †Who shal ascend into the mount of our Lord or who shal stand in his holie place †The innocent of handes and of cleane hart that hath not taken his soule in vayne nor sworne to his neighbour in guile †He shal receiue blessing of our Lord and mercie of God his Sauiour †This is the generation of them that seeke him of them that seeke the face of the God of Iacob †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in †Who is this king of glorie Our Lord strong mightie our Lord mightie in battel †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in Who is this king of glorie The Lord of powers he is the king of glorie PSALME XXIIII A general prayer of the faithful against al enemies 4. with desire to be directed in the way of godlines 7. and to be pardoned for sinnes past 9. acknowledging Gods meeknes 17. our weaknes necessitie of helpe and hope in God 22. concludeth with prayer for the whole Church †Vnto the end the Psalme of Dauid TO THEE ô Lord I haue lifted vp my soule †my God in thee is my confidence let me not be ashamed †Neither let mine enemies scorne me for al that expect thee shal not be confounded †Let al be confounded that do vniust thinges in vayne Lord shew me thy wayes and teach me thy pathes †Direct me in thy truth and teach me because thou art God my Sauiour and thee haue I expected al the day †Remember ô Lord thy commiserations and thy mercies that are from the beginning of the world †The sinnes of my youth and my ignorances doe not remember According to thy mercie remember thou me for thy goodnesse ô Lord. †Our Lord is sweete and righteous for this cause he wil geue a law to them that sinne in the way †He wil direct the milde in iudgement he wil teach the meeke his wayes †Al the wayes of our Lord be mercie and truth to them that seeke after his testament and his testimonies †For thy name ô Lord thou wilt be propitious to my sinne for it is much †Who is the man that feareth our Lord he appoynteth him a law in the way that he hath chosen †His soule shal abide in good things and his seede shal inherite the land †Our Lord is a firmament to them that feare him c. his testament that it may be made manifest to them †Myne eies are alwayes to our Lord because he wil plucke my fecte out of the snare †Haue respect to me and haue mercie on me because I am alone and poore †The tribulations of my hart are multiplied deliuer me from my necessities †See my humiliation and my labour and forgeue al my sinnes †Behold mine enemies because they are multiplied and with vniust hatred hated me †Keepe my soule and deliuer me I shal not be ashamed because I hoped in thee †The innocent and righteous haue cleaued to me because I expected thee †Deliuer Israel ô God out of al his tribulations PSALME XXV Dauid in banishment among the Philistimes trusteth in the iustice of his cause 9. and prayeth God earnestly to deliuer him that he may with more freedom and commodity serue him as he desireth †Vnto the end the Psalme of Dauid IVDGE me ô Lord because I haue walked in my innocencie and hoping in our Lord I shal not be weakened †Proue me Lord and tempt me burne my reynes and my hart †Because thy mercie is before mine eies and I am wel pleased in thy truth †I haue not sitten with the councel of vanitie and with them that doe vniust thinges I wil not enter in †I “ haue hated the Church of the malignant and with the impious I wil not sitte †I wil wash my handes among innocentes and wil compasse thy altar ô Lord †That I may heare the voice of praise and shew forth al thy meruelous workes †Lord I haue loued the beautie of thy house and the place of the habitation of thy glorie †Destroy not ô God my soule with the impious and my life with bloudie men †In whose handes are iniquities their righthand is replenished with giftes †But I haue walked in mine innocencie redeme me and haue mercie on me †My foote hath stood in the direct way in the Churches I wil blesse thee ô Lord. ANNOTATIONS PSALME XXV 5. I haue hated the Church of the malignant Holie Dauid forced by reason of persecution to dwel amongst Infidels the Philistians after he had twise spared king Saules life 1 Reg 24. v. 5. et c. 26. v. 9. lamented v. 19. how great affliction it was to him to be cast out that he could not a vvel in the inheritance of our Lord where God was rightly serued and that his enemies had done so much as in them lay to make him fal into idolatrie by their fact as it were saying â—oâ— serue strange goddes Neuertheles his zele was such that as he here professeth he hated the Church of the malignant that is the congregations of al miscreants his immaculate religious puritie was so perfect that he would not so much as in exâ—eâ—â—â—l shew conforme his actions to theirs in matters of religion nor yeld his 〈◊〉 presence in their conuenticles but said VVith the impious I vvil not siâ—â—â— instructing vs Christians for the word to the end in the title sheweth that this 〈◊〉 perteyneth also to vs that we must both hate the Church or con-â—â—â—◠〈◊〉 of the malignant to witte of Painims Iewes Turkes and Hererikes and â—â—t â—i tâ—
hart is delighted with oyntement and diuers odours and with the good counsels of a frend the soule is sweetned †Thy frend and thy fathers frend do not leaue and goe not into thy brothers house in the day of thyne affliction Better is a neighbour neere thene a brother far of Studie wisedom my sonne make my hart ioyful that thou maist make answer to the vpbrayder †The subtel man seeing euil hideth himself litle ones passing through haue susteyned euil detriments †Take his garment that hath bene suretie for a stranger and for alienes take from him a pledge †He that blesseth his neighbour with a loud voice rising in the night he shal be like him that curseth †Dropping through in the day of cold and a brawling woman are compared together †He that reteyneth her as he that should hold the winde and shal cal in the oyle of his right hand †Iron is sharpened with iron and a man sharpeneth the face of his frend †He that kepeth the feegtree shal eate the frute therof and he that is the keper of his master shal be glorified †As in waters the countenance of them that looke therin shyneth so the hartes of men ate manifest to the prudent †Hel and perdition are neuer filled in like maner also the eies of men are vnsatiable †As siluer is tried in the forge and gold in the fornace so a man is proued by the mouth of him that praiseth The hart of the wicked seeketh after euils but the righteous hart seeketh after knowlege †If thou shalt bray a foole in a morter as when a pestle striketh vpon prisane his follie shal not be taken from him †Know diligently the countenance of thy cattel and consider thy flockes †For thou shalt not haue power always but a crowne shal be geuen into generation and generation †The medowes are open and the grene herbes haue appeared and the grasse is gathered out of the mountaines †Lambes for thy garment and kiddes the price of the filde †Let the milke of the goates suffice thee for thy meates and for the necessities of thy house and for victual to thy handmaides CHAP. XXVIII THE impious fleeth no man pursewing but the iust confident as a lyon shal be without terrour †For the sinnes of the land the princes therof shal be manie for the wisedom of a man the knowlege of those thinges that are said the life of the prince shal be longer †A poore man calumniating the poore is like a vehement showre wherby famine is gotten †They that forsake the lawe praise the impious they that kepe it are set on fire against him †Euil men thinke not on iudgement but they that seeke after our Lord marke al thinges †Better is a poore man walking in his simplicitie then the rich in crooked wayes †He that kepeth the law is a wise sonne but he that feedeth gluttons shameth his father †He that heapeth together riches by vsuries and ocker gathereth them for him that is liberal to the poore †He that turneth away his eares from hearing the law his prayer shal be execrable †He that deceiueth the iust in a wicked way shal fal into his destruction and the simple shal possesse his goodes †The rich man seemeth to him self wise but the poore man being prudent shal searche him †In the exultation of the iust there is much glorie when the impious reigne ruines of men †He that hideth his wicked deedes shal not be directed but he that shal confesse and shal forsake them shal obtayne mercie †Blessed is the man that is alwayes fearful but he that is of an obstinate mynde shal fal into euil †A roaring lyon and hungrie beare an impious prince ouer the poore people †A prince lacking prudence shal oppresse many by calumnie but he that hateth auarice his dayes shal be made long †A man that doth calumniat the bloud of a soule if he shal flee into a lake no man abideth †He that walketh simply shal be saued he that goeth peruerse wayes shal fal once †He that tilleth his ground shal be filled with breads but he that purseweth idlnesse shal be replenished with pouertie †A faithful man shal be much praysed but he that hasteneth to be rich shal not be innocent †He that knoweth a person in iudgement doth not wel this man euen for a morsel of bread forsaketh the truth †A man that hasteneth to be rich and enuyeth others is ignorant that pouertie shal come vpon him †He that rebuketh a man shal afterward find fauour with him more then he that by flatteries of tongue deceiueth †He that pilfereth any thing from his father and from his mother saith this is no sinne is the partaker of a mankiller †He that exalteth and dilateth himselfe rayseth brawles but he that trusteth in our Lord shal be healed †He that hath confidence in his owne hart is a foole but who so walketh wisely shal be saued †He that geueth to the poore shal not lacke he that despiseth him that asketh shal susteyne penurie †When the impious shal rise men shal be hid when they shal perish the iust shal be multiplied CHAP. XXIX THE man that with stiffe necke contemneth him that rebuketh soden destruction shal come vpon him and health shal not folow him †In the multiplication of iust men the common people shal reioyce when the impious shal take princedom the people shal mourne †A man that loueth wisedom maketh his father glad but he that maintaineth harlots shal destroy his substance †A iust king setteth vp the land a couetous man shal destroy it †A man that with fayre and fayned wordes speaketh to his frend spreadeth a nette to his steppes †A snare shal intangle the wicked man sinning and the iust shal praise and reioyce †The iust knoweth the cause of the poore the impious is ignorant of knowlege †Pestilent men dissipate a citie but the wise turne away furie †A wise man if he contend with a foole whether he be angrie or whether he laugh shal not finde rest †Men of bloud hate the simple but iust men seeke his soule †A foole vttereth al his spirit a wiseman differreth and reserueth til afterward †A prince that gladly heareth wordes of lying hath al his seruants impious †The pooreman and the creditour haue mette one an other our Lord is illuminatour of both †The king that iudgeth the poore in truth his throne shal be replenished for euer †Rod and rebuke geueth wisedom but the childe that is left to his owne wil confoundeth his mother †In the multiplication of the impious wickednes shal be multiplied and the iust shal see
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
that they must be iust and gentle and hast made thy children of good hope because iudging thou geuest in sinnes place of repentance †For if thou didst punish the enemies of thy seruants and that deserued to die with so great consideration geuing time and place whereby they might be changed from their wickednes †With what diligence hast thou iudged thy children to whose parents thou gauest othes and couenants of good promises †Therfore when thou geuest vs discipline thou scourgest our enemies very manie wayes that iudging we may thinke vpon thy goodnes and when we are iudged we may hope for thy mercie †Wherfore to them also which in their life haue liued foolishly vniustly thou hast geuen great torments by the same thinges which they did worshipe †For they wandered long in the way of errour esteming for goddes those thinges that in beasts are superfluous liuing after the maner of sensles infants †For this cause thou hast geuen iudgement on them as on sensles children to be in derision †But they that were not amended by scornes and reprehensions haue tried the worthie iudgement of God †For in what thinges they suffering tooke indignation by those whom they thought goddes when seing they were destroyed in them him whom in time past they denied that they knewe they acknowleged the true God for the which cause the end also of their condemnation shal come vpon them CHAP. XIII Men folowing their phantasies knew not God by his creatures but honored the creatures for goddes 10. Most sottishly also worshipped thinges fashioned by mens handes as goddes BVT al men be vame in Whom there is not the knowlege of God and of these good thinges which are sene they could not vnderstand him that is neither attending to the workes haue they agnised who was the workeman †but either the fyre or the wind o◠the swift ayre or a circle of starres or exceding much water or the sunne and the moone they thought to be goddes rulers of the world †With whose beautie if being delighted they thought them goddes let them know how much the Lord of them is more beautiful then they For the author of beautie made al those thinges †Or if they merueled at their vertue operations let them vnderstand by them that he which made these is stronger then they †for by the greatnes of the beautie and of the creature the creator of them may be sene to be knowen therby †But not withstanding there is yet in these lesse complainte For they also perhaps erre seeking God and desirous to finde him †For whereas they conuerse in his workes they enquire they are perswaded that the thinges be good which are seene †But againe neither ought these to be pardoned †For if they could know so much that they were able to estimate the world how did they not more easely find the Lord therof †But they are vnhappie their hope is among the dead who haue called the workes of mens handes godds gold siluer the inuention of art and the similitudes of beastes or an vnprofitable stone the worke of an old hand †Or if an artificer a carpenter cut streight timber out of the wood pare of al the barke therof cunningly and vsing his art diligently frameth a vessel profitable for the common vse of this life †and vseth the chippes of that worke to dresse his meate †and maketh that which is left therof which is for no vses but being a crooked peece of wood and ful of knobes carueth it diligently in the holownes therof and by the skil of his art fashioneth it and maketh it like to the image of a man †or compareth it to some beast straking it ouer with redde and with paynting making the colour therof ruddie and layeth a colour ouer euerie spot that is in it †and maketh a worthie habitation for it and setting it in a wal and fastening it with yron †lest perhaps it fal prouiding for it knowing that it can not helpe it selfe for it is an image and it nedeth helpe †And concerning his substance his children for mariage making a vow he seeketh to it He is not ashamed to speake with him that is without soule †and for health certes he besecheth the weake and for life asketh the dead and for helpe inuocateth him that is vnprofitable †and for a iourney asketh him that can not walke and for getting and for working and for the euent of al thinges he asketh him that in al is vnprofitable ANNOTATIONS CHAP. XIII 1. They could not vnderstand him that is Philosophers discussing the nature of manie creatures saw that euerie creature proceded of some other thing so there must nedes be one beginning of al absolute of itselfe neither proceding nor depending of an other nor a limited substance As the thing that is a man is not a beast an oxe is not a horse c. and telling what anie thing is we exclude therby that it is not other thinges but saying without addition HE WHICH IS we shew the beginning of al in no sorte limited and this is God VVhom some Philosophers by such discourse found knew in general sometimes confessed but did not honour him as God and therefore were inexcusable as S. Paule concludeth against them Rom. 1. CHAP. XIIII Foolish men intending to saile honour woodden idols in regard of the profite they receiue by shippes 6. by which some were saued in the general diluge 8. Idols and idolmakers are cursed 12. They were not from the beginning 15. but were deuised for memorie of the dead and worshipped with diuine honour 22. So men forgetting God proceeded in idolatrie with other abominable and cruel enormities AGAYNE an other thinking to sayle and begynning to make a iorney through the fierce waues inuocateth wood more fraile then the wood that carieth him †For couetousnes of getting inuented it and the craftesman by his wisdom framed it †But thy prouidence ô Father doth gouerne because thou hast geuen a way euen in the sea and among the waues a most sure path †shewing that thou art able to saue out of al thinges yea if a man goe to the sea without art †But that thy workes might not be voyde of wisdom for this cause also men commit their liues euen to a little wood and passing ouer the sea are deliuered by shippe †But from the begynning also when the prowde giants perished the hope of the world fleing to a shippe rendered to the world feede of natiuitie which was gouerned by thy hand †For blessed is the wood by the which iustice is made †But the idol that is made by handes cursed is both it and he that made it because he in deede wrought it and the same being fraile was called god †But to God the impious and his impietie are odious
haue not lent not because of wickednes but they were afraid to be defrauded without cause †But yet vpon the humble be stronger of minde for almes differre him not †Because of the commandment receiue the poore and because of his pouertie send him not away emptie †Lose money for thy brother and thy freind and hide it not vnder a stone vnto perdition †Put thy treasure in the precepts of the Highest it shal profite thee more then gold †Shut vp almes in the hart of the poore and the same shal obteyne for thee against al euil †Aboue the shilde of the mightie aboue the speare it shal fight against tnyne enemie †A good man becometh suretie for his neighbour and he that hath lost shame wil leaue him to himself †Forget not the kindnes of a suertie for he hath geuen his life for thee †The sinner and vncleane person fleeth from his suretie †A sinner counteth the goodes of his suretie to himself and vnthankful in minde wil forsake him that deliuered him †A man is suretie for his neighbour and when he hath lost shame he shal be forsaken of him †Naughtie suretieshippe hath vndone manie that were In good case and hath tossed them as a waue of the sea †Whurling round about it hath made mightie men to remoue and they haue wandred in strange nations †A sinner that trangresseth the commandment of our Lord shal fal into naughtie suretieshippe and he that endeuoureth to doe manie thinges shal fal into iudgement †Recouer thy neighbour according to thy power and take heed to thy self that thou fal not †The beginning of mans life water bread and garment and house couering his turpitude †Better is the poore mans fayre vnder a roofe of bordes then sumptuous cheere in a strange place without a house †Let the least thing please thee in steede of a great and thou shalt not heare the reproach of peregrination †It is a naughtie life to change lodging from house to house and where he shal lodge he shal not deale boldely nor open his mouth †He shal lodge and feede and make the vnthanckful drinke and beside these thinges he shal heare bitter wordes †Passe thou stranger furnish the table with the thinges thou hast in thy hand feede the rest †Depart from the presence of the honour of my freindes for the necessitie of my house my brother is to be lodged with me †These thinges be greuous to a man that hath vnderstanding rebuke for the house and the reproch of the lender CHAP. XXX Chastisment of children is necessarie and indulgence very dangerous 14. Health is better then riches 17. A trublesome life is worse then death 22. Be not pensiue but chereful in mind HE that loueth his soune doth accustome him to stripes that he may reioyce in his later end and not grope after the doores of his neighboures †He that teacheth his sonne shal be praised in him in the middes of them of his houshold he shal glorie in him †He that teacheth his sonne doth cast the enemie into emulation and in the middes of his freindes he shal glorie in him †His father is dead he is as it were not dead for he hath left behind him the like to himself †In his life he sawe and reioyced in him in his death he was not made sorie neither was he confounded before the enemies †For he left a defender of his house against the enemies one that should render thanck to his freindes †For the soules of his sonnes he wil binde vp his woundes at euerie voice his bowels shal be trubled †An vntamed horse becometh stubburne and a dissolute childe wil become headie †Pamper thy sonne and he wil make thee afraid play with him and he wil make thee sorowful †Laugh not with him lest thou be sorie and at the last thy teeth shal be on edge †Geue him not power in his youth and contemne not his cogitations †Curbe his necke in youth and knock his sides whiles he is a childe lest perhaps he be hardned and beleeue thee not and he shal be sorow of minde to thee †Teach thy sonne and worke in him that thou offend not in his dishonestie †Better is a poore man whole and strong of force then a rich man weake and scourged with miserie †The health of the soule in holines of iustice is better then al gold and siluer and a sound bodie then infinite reuenewes †There is no riches aboue the riches of the health of the bodie and there is noe delight aboue the ioy of the hart †Better is death then a bitter life and euerlasting rest then continual sicknes †Good thinges hid in a mouth that is shut are as messes of meates set about a graue †What shal sacrifice profite an idol for neither shal he eate nor smel †so he that is chased away of our Lord beareth the rewardes of iniquitie †seing with his eies groning as an eunuch embracing a virgin and sighing †Geue not heuines to thy soule afflict not thyself in thy counsel †Ioyfulnes of the hart this is the life of a man and a treasure without defect of holines and the ioy of a man is long life †Haue mercie on thine owne soule pleasing God and refraine and comfort thy hart in his holines and expel sorow far from thee †For sorow hath killed manie and there is noe profite in it †Enuie and anger diminish the daies and thought wil bring old age before the time †A magnifical hart is good in bankettes for his bankettes are made diligently CHAP. XXXI By seeking vertue and laboring for necessaries the flesh is subdued to the spirite 8. Moderate riches are best 12. with temperance in diette 30. especially in drinking VVATCHING after honestie shal pine the flesh the thought thereof taketh away sleepe †The thought of foreknowlege turneth away the vnderstanding greuous infirmitie maketh a sober soule †The riche man hath laboured in gathering of substance together in his rest he shal be replenished with his goodes †The poore man hath laboured in the diminishing of his liuing and in the end he is made poore †He that loueth gold shal not be iustified he that foloweth after corruption shal be replenished of it †Manie haue bene geuen into falles for gold and their perdition hath come by the beautie thereof †The gold of them that sacrifice is a wood of offence wo to them that folow after it and euerie vnwise man shal perish in it †Blessed is the rich man that is found without spot and that hath not gone after gold nor hoped in money and treasures †Who is this we wil praise him for he hath done meruelous thinges in
stake into the ground and say to thee †Thy way is good and stand ouer against thee to see what wil befal thee †With an irreligious man treate not of holines and with the vniust of iustice and with a woman of the thing whereof she is ielous with a feareful man of warre with a marchant of traficke with a byer of selling with an enuious man of geuing thankes †with the impious of pietie with the vnhonest of honestie with the field labourer of al worke †with him that worketh by the yeare of the ending of the yeare with a slothful seruant of much working attend not to these in al counsel †But be continual with a holie man whomsoeuer thou shalt know to obserue the feare of God †whose soule is according to thine owne soule and who when thou shalt stumble in the darke wil be sorie for thee †And establish with thy self an hart of good counsel for there is none other thing more worth to thee then it †The soule of a holie man vttereth sometime true thinges more then seuen watchmen that sitte in a high place to watch †And in al these beseech the Highest that he direct thy way in truth †Before al workes let a true word goe before thee and stable counsel before euerie act †A wicked word shal change the hart out of which rise foure partes good and euil life and death and the tongue is a continual ruler of them There is a subtile man teacher of manie and to his owne soule he is vnprofitable †A cunning man hath taught manie and is swete to his owne soule †He that speaketh sophistically is odious in euerie thing he shal be defrauded †Grace is not geuen him of our Lord for he is defrauded of al wisdom †There is a wise man wise to his owne soule and the fruite of his vnderstanding is laudable †A wise man teacheth his people and the fruites of his vnderstanding are faithful †A wise man shal be filled with blessinges and they that see wil praise him †The life of a man is in the number of dayes but the dayes of Israel are innumerable †A wise man in the people shal inherite honour and his name shal liue for euer †Sonne in thy life proue thy soule if it be wicked geue it not power †for al thinges are not expedient for al and euerie kinde pleaseth not euerie soule †Be not greedie in al feasting and power not out thy self vpon al meate †for in manie meates there shal be infirmitie and greedines shal approch euen to choler †Because of surfet manie haue died but he that is abstinent shal adde life CHAP. XXXVIII God hath ordained corporal 9. and spiritual medicines 16. Vse moderate not excessiue sorow for the dead 26. Tradesmen and artificers are necessarie much more spiritual pastors HONOVR the phisition for necessitie for the Highest hath created him †For al medicine is of God it shal receiue gift of the king †The knowlege of the phisition shal exalt his head and in the sight of great men he shal be praised †The Highest hath created medicines of the earth and a wise man wil not abhorre them †Was not bitter water made sweete by wood †The vertue of these thinges is come to the knowlege of men and the Highest hath geuen knowlege to men for to be honoured in his meruelous thinges †Curing with these thinges he shal mitigate paine and the apothecarie shal make confections of swetenes and shal make ointments of health and his workes shal not be consummated †For the peace of God is vpon the face of the earth †Sonne in thine infirmitie contemne not thy self but pray our Lord and he wil cure thee †Turne away from sinne and direct thy handes and from al offence cleanse thy hart †Geue sweetenes and a memorial of fine floure and make a fat oblation and geue place to the phisition †For our Lord created him and let him not depart from thee because his workes be necessarie †For there is a time when thou maist fal into their handes †and they shal beseech our Lord that he direct their rest and healing for their conuersation †He that sinneth in his sight that made him shal fal into the handes of the phisition †Sonne vpon the dead shed teares and beginne to weepe as hauing suffered doleful thinges and according to iudgement couer his bodie and neglect not his burial †But for detraction beare bitterly the mourning of him one day and be comforted for the heauines †and make mourning according to his desert one day or two because of detraction †For by heauines death hasteneth and it couereth the strength and sorow of the hart boweth the necke †In abstraction sorow is permanent and the substance of the poore is according to his hart †Geue not thine hart into heauines but expel it from thee and remember the latter endes †and forget not for neither is there returne and him thou shalt profit nothing and thou shalt hurt thy self †Be mindful of my iudgement for thine also must be so to me yesterday and to thee to day †In the repose of the dead make the memorie of him to rest and comfort him in the departing of his spirit †The wisdom of a scribe in the time of vacance and he that is lesse in action shal receiue wisdom †With what wisdom shal he be replenished that holdeth the plough and glorieth in the goade driueth oxen with the prickle and conuerseth in their workes and his talke is in the breede of bulles †He wil geue his hart to turne vp furrowes and his watching in the feeding of kine †So euerie craftsman and workemaster that passeth the night as the day that maketh grauen seales and his continual diligence varieth the picture he wil geue his hart to the similitude of the picture and his watching wil perfect the worke †So the yronsmith sitting by the anuil and considering the worke of yron The vapour of the fire wil parche his flesh and he striueth in the heate of the fournace †The noyse of the hammer reneweth his eare and his eye is against the similitude of the vessel †He wil geue his hart to the finishing of the workes and his watching wil polish to perfection †So the potter sitting at his worke turning the wheele with his feete who is alwayes set in carefulnes for his worke and al his working is in number †With his arme he wil fashion the clay and before his feete he wil bend his strength †He wil geue his hart to finish the vernishing thereof and his watching wil make cleane the fournace †Al these haue hoped in their handes and euerie one is wise in his owne art †Without these a citie is not built †And
rootes sound vpon the toppe of a rocke †Ouer al water grennes and at the brincke of the riuer it shal be plucked vp before al grasse †Grace is as paradise in blessinges and mercie remayneth for euer †The life of a workeman that is sufficient for himself shal be sweete and in it thou shalt finde a treasure †Children and building of a citie shal confirme the name and an vnspotted woman shal be counted aboue this †Wine and musicke make a ioyful hart and the loue of wisedom is aboue both †Shalmes and Psalterie make sweete melodie and a sweete tongue is aboue both †Thine eye wil desire grace and beautie and greene sowen fieldes are aboue this †A freind and companion meeting together in time and aboue them both is a woman with her husband †Bretheren are an helpe in the time of tribulation and mercie shal deliuer more then they †Gold and siluer are the establishing of the feete and counsel is wel accepted aboue them both †Riches and strength exalt the hart and aboue these is the feare of our Lord. †There is no diminution in the feare of our Lord and in it there is no neede to seeke for helpe †The feare of our Lord is as a paradise of blessing and they haue couered it aboue al glorie †Sonne in thy life time want not for it is better to die then to want †A man that looketh toward an other mans table his life is as no life thinking how to liue for he feedeth his soule with an other mans meates †But a man nurtered and taught wil looke to him selfe †Pouertie wil be sweete in the mouth of the vnwise and in his bellie a fire wil burne CHAP. XLI An other matter of meditation is death 8. wherof sinne is the cause 1◠Care of a good fame is necessarie 19. Let shamfastnes be a bridle to auoide fornication 22. iniquitie 24. theft and other sinnes O DEATH how bitter is thy memorie to a man that hath peace in his riches †to a man that is at rest and whose wayes are prosperous in al thinges and that is yet able to take meate †O death thy iudgement is good to a needy man and him that is diminished in strength †and fayleth in age and that is careful of al thinges and to the incredulous that loseth patience †Feare not the iudgement of death Remember what thinges haue bene before thee and what come after thee this is the iudgement from our Lord to al flesh †and what shal come vpon thee by the good pleasure of the Highest whether it be ten or an hundred or a thousand yeares †For in hel there is no accusing of life †The children of sinners be come children of abominations and they that conuerse neere the houses of the impious †The inheritance of the children of sinners shal perish and with their seede shal be continuance of reproch †The children complaine of an impious father because for him they are in reproch †Woe to you ye impious men which haue forsaken the law of our Lord the Highest †And if ye be borne ye shal be borne in malediction and if ye die in malediction shal be your portion †Al thinges that are of the earth shal returne into the earth so the impious from malediction to perdition †The moorning of men is in their bodie but the name of the impious shal be cleane wyped out †Haue care of a good name for this shal be more permanent to thee then a thousand treasures precious and great †There is a number of the daies of a good life but a good name shal continew for euer †Children keepe ye discipline in peace For wisdom hid and treasure not seene what profite is there in them both †Better is the man that hideth his follie then the man that hideth his wisdom †But yet haue reuerence to these thinges which proceede from my mouth †For it is not good to obserue al shamfastnes al thinges do not please al men in opinion †Be ashamed before father before mother of fornication and before the president and before the mightie of lying †before the prince and before the iudge of offence before the sinagogue and the people of iniquitie before companion and freind of iniustice and before the place where thou dwellest †of theft of the truth of God and his testament of leaning on the bread and of reproofe for the thing geuen and taken †before them that salute thee of silence of beholding a woman that is an harlot and of turning away thy countenance from thy kinsman †Turne not away thy face from thy neighbour of taking away part and not restoring †Behold not an other mans wife and search not his handmayde neither stand by her bed †Before freindes of opprobrious wordes and when thou hast geuen vpbrayde not CHAP. XLII Further admonition to auoide sinnes in wordes and deedes 6. with care that others offend not by our negligence 15. An other matter of meditation is Gods excellencie appearing in his workes REPEATE notthe word which thou hast heard neither reueale thou of a secret word thou shalt in deede be without confusion and shalt finde grace in the sight of al men be not ashamed for al these thinges and accept not person therby to sinne †Of the law of the Highest and his testament and of iudgement to iustifie the impious †of the word of companions and wayfaring men and of the geuing of the inheritance of freindes †of the equalitie of balance and weightes of the getting of manie thinges and few †of the corruption of bying and of marchantes and of much discipline of thy children and to make bloudie the side of a wicked seruant †Ouer a naughtie woman a seale is good †Where there are manie handes shutvp and what soeuer thou shalt deliuer number and weight it and write euerie thing geuen and receiued †Of the discipline of the vnwise and foolish and of ancientes that are iudged of young men and thou shalt be wel instructed in al thinges and approued in the sight of al the liuing †A daughter is the secret watch of the father and the care of her taketh away sleepe lest perhaps in her youth she become past age abiding with an husband she become odious †lest at anie time she be corrupted in her virginitie and in her fathers house she be found with childe lest perhaps abyding with her husband she transgresse or at the least become barren †Ouer a dissolute daughter keepe sure watch lest at anie time she make thee come into reprooche with thine enemies because of detraction in the citie and the obiection of the people and she confound thee in the multitude of the people †Looke not on euerie bodie for beautie sake among wemen tarie not †For
our Lord is filled with bloud it is fatted of the bloud of lambes and buckgoates of the bloud of rammes ful of marow for the victime of our Lord is in Bosra agrear slaughter in the land of Edom. †And the vnicornes shal come downe with them and the bulles with the mightie their land shal be drunke with bloud their ground with the farnes of fatte ones †Because it is the day of the reuenge of our Lord the yeare of retributions of the iudgement of Sion †And the torrents therof shal be turned into pitch and the ground therof into brimstone the land therof shal be into burning pitch †Night and day it shal not be quenched the smoke therof shal goe vp for euer from generation vnto generation it shal be desolate there shal none passe by it world without end †The onocrotalus and hedgehog shal possesse it the ibis and the rauen shal dwel in it and a measure shal be stretched out vpon it to bring it to nothing and a plumme line vnto desolation †The nobles therof shal not be there they shal cal rather vpon the king and al the princes therof shal be as nothing †And thornes and nettles shal grow vp in the houses therof and the thisle in the munitions therof and it shal be the couche of dragons and the pasture of ostriches †And spirites shal meete the onocentaurus and the satyr shal crie one to the other there hath the lamia lien and found her self rest †There hath the hedgehog had an hole and brought vp whelpes and digged round about and cherished them in the shadow therof thither are the kites gathered together one to an other †Searche ye diligently in the booke of our Lord and read one of them hath not wanted one hath not sought for the other because that which procedeth out of my mouth he hath commanded and his spirit the same hath gathered them †And he hath cast them a lot and his hand hath diuided it vnto them by measure they shal possesse it for euer in generation generation they shal dwel therein CHAP. XXXV Gentiles conuerted to Christ shal much reioyce 5. being comforted and confirmed by his miracles much more by his internal grace which bringeth to life euerlasting THE desert and the land without passage shal be glad the wildernes shal reioyce and shal florish as the lilie †Springing it shal spring shal reioyce ioyful and praising the glorie of Libanus is geuen to it the beautie of Carmel and Saron they shal see the glorie of our Lord and the beautie of our God †Encourege ye the loose handes strengthen the weake knees †Say to the faynt harted Take courege and feare not behold your God shal bring reuenge of retribution God him self wil come and wil saue you †Then shal the eies of the blind be opened and the eares of the deafe shal be open †Then shal the lame leape as an hart and the tongue of the dumme shal be opened because waters are cut out in the desert and torrents in the wildernes †And that which was drieland shal be as a poole and the thirstie ground as fountaines of waters In the dennes wherein dragons dwelt before shal spring vp the greennes of reede and bulrush †And a pathe and a way shal be there and it shal be called the holie way the polluted shal not passe by it and this shal be vnto you a direct way so that fooles can not erre by it †The lion shal not be there and the naughtie beast shal not goe vp by it nor be found there and they shal walke that shal be deliuered †And the redemed of our Lord shal be conuerted and shal come into Sion with prayse and euerlasting ioy shal be vpon their head they shal obteyne ioy and gladnes and sorow and mourning shal flee away CHAP. XXXVI Sennacherib king of Assirians hauing taken other cities in Iurie besiegeth and threatneth Ierusalem 4. reprocheth king Ezechias 7. blasphemeth God 13. and terrifieth the people AND it came to passe in the fourtenth yeare of king Ezechias Sennacherib king of the Assyrians came vp agaynst al the fensed cities of Iuda and tooke them †And the king of the Assyrians sent Rabsaces from Lachis to Ierusalem to king Ezechias with a great armie and he stood by the water conduite of the vpper poole in the way of the fullers filde †And there came out to him Eliacim the sonne of Helcias who was ouer the house and Sobna the scribe and Ioahe the sonne of Asaph the commenter †And Rabsaces sayd to them Tel Ezechias Thus sayth the great king the king of the Assyrians What is this confidence wherevpon thou dost trust †or by what counsel or force art thou disposed to rebel vpon whom hast thou confidence that thou art reuolted from me †Loe thou dost trust vpon this broken staffe of reede vpon Aegypt vpon which if a man leane it wil enter into his hand and pearce it so is Pharao the king of Aegypt to al that trust in him †But if thou wilt answer me We trust in our Lord God is it not he whose excelses and altars Ezechias hath taken away and he sayd to Iuda and Ierusalem Before this altar shal you adore †And now deliuer thyself to my lord the king of the Assyrians I wil geue thee two thousand horses neither shalt thou be able of thyself to geue riders for them †And how wilt thou abide the face of the iudge of one place of the lesser seruants of my Lord But if thou trust in Aegypt in chariotes and in horsemen †and now am I come vp without the Lord vnto this land to destroy it The Lord sayd to me Goe vp agaynst this land destroy it †And Eliacïm and Sobna and Ioahe sayd to Rabsaces Speake to thy seruants in the Syrian tongue for we vnderstand it speake not to vs in the Iewes language in the eares of the people that is vpon the wal †And Rabsaces sayd to them Why did my lord send me to thy lord and to thee to speake al these wordes and not rather to the men that sitte on the wal that they may eate their owne dung and drinke the vrine of their feete with you †And Rabsaces stood cried with a loude voice in the Iewes language and sayd Heare ye the wordes of the great king the king of Assyrians †Thus sayth the king Let not Ezechias seduce you for he shal not be able to deliuer you †And let not Ezechias geue you confidence vpon the Lord saying Our Lord deliuering wil deliuer vs this citie shal not be geuen into the hand of the king of Assyrians †Heare not Ezechias for thus sayth the king of Assyrians doe a blessing with me and come forth to me and eate ye euerie man
a whirlewind to render his furie in indignation and his rebuking in flame of fyre †because our Lord shal iudge in fyre and in his sword to al flesh and the slaine of our Lord shal be multiplied †they that were sanctified and thought them selues cleane in the gardens behind the gate within they that did eate swines flesh and abomination and the mouse they shal be confounded sayth our Lord. †But I know their workes and their cogitations I come that I may gather together with al nations and tongues and they shal come and shal see my glorie †And I wil put a signe in them and I wil send of them that shal be saued to the Gentiles into the sea into Afrike and Lydia them that hold the arrow into Italie and Greece to the ilandes farre of to them that haue not heard of me and haue not sene my glorie And they shal shew forth my glorie to the Gentiles †and they shal bring al your brethren of al nations a gift to our Lord vpon horses and in chariotes in horse litters on mules and in coches to my holie mountaine Ierusalem sayth our Lord as if the children of Israel should bring in a gift in a cleane vessel into the house of our Lord. †And “ I wil take of them to be priestes and leuites sayth our Lord. †Because as new heauens and a new earth which I make to stand before me sayth our Lord so shal your sede stand and your name †And there shal be moneth after moneth and sabbath after sabbath al flesh shal come to adore before my face sayth our Lord. †And they shal goe out and see the carcasses of the men that haue transgressed against me their worme shal not die and their fyre shal not be quenched and they shal be euen vnto satietie of sight to al flesh ANNOTATIONS CHAP. LXVI 1. Heauen is my seate Lest anie should interprete these prophetical promises as the Ievves doe only of the restauration reedification of Ierusalem and the Temple the Prophet here shevveth that albeit God sanctified the temple and granted manie benefites to those that serued him therein yet his proper seate is not in anie material temple or terrestrial place but in heauen And therfore Temples and Churches are in deede ordayned for faithful people to serue him in to signifie that as these places are more holie then ordinarie houses so heauen is infinitely more glorious then anie earthlie palace yet God is not conteyned in anie place but exceedeth al. To which purpose S. Steuen Act. 7 alleageth and vrgeth this place and also S. Paul Act 17. that God dvvelleth not or is not concluded in temples neither needeth them for his ovvne vse but is rightly serued in them by those that lift vp their mindes to him as dwelling in heauen replenishing al places 21. I vvil take of them to be Priestes In the Lavv of Moyses Priestes and Leuites vvere al of one Tribe by succession of natural kinred nor by election but the lavv being changed necessarily also Priesthood is changed And Byshopes Priestes Deacons and other Clergie men are taken and ordained not by uerenes of bloud but by election according to their merites of vertues THE ARGVMENT OF THE BOOKES OF IEREMIE IEREMIE the sonne of Helcias Priest and Prophete being sanctified in his mothers wombe begane to prophecie as yet a childe in Iuda in the thirtenth yeare of the reigne of king Iosias continued the rest of his time which was nintene yeares more and the eleuen yeares of Ioakim wherin are counted the three monethes of Ioachaz and other three of Iechonias otherwise called Ioachin and eleuen yeares of Sedecias in al fourtie one yeares before he went into Aegypt Where he also prophecied and finally was stoned to death by the people in the citie of Taphnis His whole worke conteyneth two distinct Bookes besides an Epistle which foloweth after the Prophecie of Baruch The former booke is called his Prophecie the other his Lamentations S. Ierom comprehendeth the summe of al briefly saying Ieremie connecteth a nuttie or watching rodde and a potte boyling hote from the face of the north the leopard spoyled of his coloures and the fourefold Alphabet in diuers meeters Signifiing that God wil correct his people with a rodde in his hote furie from the north to witte by the king of Babylon for their pertinacitie in sundrie kindes of sinnes Al which the Prophet lamenteth with his doleful verse of diuers meeter The Prophecie may be diuided into fiue partes First he sheweth the conditions and qualities of himselfe with the maner of his mission then Gods great clemencie in recalling the people from sinne denouncing dangers imminent for their obstinacie in the twelue first chapters Secondly in the eight chapters folowing by diuers Metaphorical and other figuratiue descriptions he declareth the ingratitude other sinnes of the people threatning punishment for which they persecute him Thirdly in other eight chapters he reprehendeth the inhabitantes of Ierusalem especially the King euil Priestes and falseprophetes some being already caried into captiuitie for which free preaching he is againe persecuted Fourtly in the next eleuen chapters he mixteth consolations threates especially the destruction of Ierusalem captiuitie of king and people and their release after seuentie yeares Fiftly in the other thirtene chapters he prophecieth the destruction of the Iewes that goe into Aegypt and of sundrie nations for their idolatrie and for their crueltie against the Iewes In euerie part interposeth manie prophecies of Christ and his Church besides the mystycal sense included in the historical THE PROPHECIE OF IEREMIE CHAP. I. Ieremie prophecied in the times of Iosias Ioakim and Sedecias Kinges of Iuda 5. being sanctified in his mothers wombe is sent in his tender age to prophecie 11. the destruction of Ierusalem 17. God geuing him corege against his persecutors THE wordes of Ieremie the sonne of Helcias of the priestes that were in Anathoth in the land of Beniamin †The word of our Lord which was made to him in the daies of Iosias the sonne of Amon king of Iuda in the thirteenth yeare of his kingdome †And the word was made in the daies of Ioakim the sonne of Iosias king of Iuda vnto the end of the eleuenth yeare of Sedecias the sonne of Iosias king of Iuda euen vnto the transmigration of Ierusalem in the fifth moneth †And the word of our Lord was made to me saying †Before I formed thee in the wombe I knewe thee and before thou camest forth of the matrice I sanctified thee and a prophete in the Gentiles I gaue thee †And I sayd A a a ô Lord God Behold I can not speake because I am a childe †And our Lord said vnto me Say not I am a childe for to al thinges to which I shal send thee thou shalt goe
hand preacheth the destruction of Ierusalem 4. for their idolatrie 10. and in signe therof breaketh the bottel in peeces 11. denouncing that God wil so breake the people that contemne his word THVS saith our Lord Goe and take a potters earthen bottel of the ancients of the people and of the ancients of the priests †and goe forth to the valley of the sonne of Ennom which is by the enterie of the earthen gate and there thou shalt preach the wordes that I wil speake to thee †And thou shalt say Heare the word of our Lord ye kinges of Iuda and inhabitants of Ierusalem Thus saith the Lord of hostes the God of Israel Behold I wil bring in affliction vpon this place so that euerie one that shal heare it his eares shal tingle †because they haue forsaken me and haue made this place strange they haue sacrificed therein to strange goddes whō they and their fathers the king of Iuda haue not knowen and they haue filled this place with the bloud of innocents †And they haue built the excelses of Baalim to burne their children with fire for holocaust to Baalim which I commanded not nor haue spoken of neither haue they ascended into my hart †Therefore behold the daies come saith our Lord and this place shal no more be called Topheth and the valley of the sonne of Ennom but the valley of slaughter †And I wil dissipate the counsel of Iuda and Ierusalem in this place and I wil subuerte them with the sword in the sight of their enemies and in the hand of them that seeke their liues and I wil geue their carcasses to be meate for the foules of the ayre and for the beastes of the earth †And I wil make this citie into astonishment and into hissing euerie one that shal passe by it shal be astonished shal hisse vpon al the plague therof †And I wil feede them with the flesh of their sonnes and with the flesh of their daughters and euerie one shal eate the flesh of his freind in the siege and in the distresse wherein their enemies shal include them they that seeke their liues †And thou shalt breake the bottel in the sight of the men that shal goe with thee †And thou shalt say to them Thus saith the Lord of hostes So wil I breake this people and this citie as the potters vessel is broken that can no more be repaired and they shal be buried in Topheth because there is no other place to burie in †So wil I doe to this place saith our Lord and to the inhabitants thereof and I wil make this citie as Topheth †And the houses of Ierusalem and the houses of the kinges of Iuda shal be as the place of Topheth vncleane al houses in the toppes whereof they haue sacrificed to al the host of heauen and haue offered libaments to strange goddes †And Ieremie came from Topheth whither our Lord had sent him to prophecie and he stoode in the court of the house of our Lord and said to al the people †Thus saith the Lord of hostes the God of Israel Behol◠I wil bring in vpon this citie vpon al the cities thereof al the euils that I haue spoken against it because they haue hardened their necke that they would not heare my wordes CHAP. XX. Phassur a priest beateth the prophet and putteth him in the stockes He stil prophecieth their captiuitie in Babylon 7. Lamenteth that he and his preaching is derided 11. confideth in God 14. and vttereth his afflicted minde AND Phassur the sonne of Emmer priest who was appointed prince in the house of our Lord heard Ieremie prophecying these wordes †And Phassur stroke Ieremie the prophet and put him into the stockes that was in the vpper gate of Beniamin in the house of our Lord. †And when it was light on the morow Phassur brought forth Ieremie out of the stockes And Ieremie said to him Our Lord hath called thy name not Phassur but feare on euerie side †Because thus saith our Lord Behold I wil geue thee into feare thee and al thy freindes and they shal fal by the sword of their enemies and thine eies shal see and I wil geue al Iuda into the hand of the king of Babylon he shal transport them into Babylon and shal strike them with the sword †And I wil geue al the substance of this citie and al the labour therof al the price and al the treasures of the kings of Iuda wil I geue into the hand of their enemies and they shal spoile them and take them away and carie them into Babylon †But thou Phassur and al the inhabiters of thy house shal goe into captiuitie and thou shalt come into Babylon and there thou shalt die and there shalt be buried thou and al thy freindes to whom thou hast prophecied a lie †Thou hast seduced me ô Lord and I am seduced thou wast stronger then I and hast preuailed I am made a derision al the day al doe scorne me †Because now long agoe I speake crying out iniquitie and I often proclayme wasting and the word of our Lord is made a reproch to me and a derision al the day †And I said I wil nor remember him nor speake anie more in his name and there was made in my hart as a fire boyling and shut vp in my bones and I fainted not sustayning to beare it †For I heard the contumelies of manie terrour on euerie side persecute ye and let vs persecute him of al the men that were my peaceables and garding my side if by anie meanes he may be deceiued and we preuaile against him be reuenged on him †But our Lord is with me as a strong warrier therefore they that persecute me shal fal and shal be weake they shal be confounded exceedingly because they haue not vnderstood the euerlasting reproch which neuer shal be cleane put away †And thou Lord of hostes prouer of the iust which seest the reynes and the hart let me see I besech thee thy reuenge of them for to thee I haue reueled my cause †Sing ye to our Lord prayse our Lord because he hath deliuered the soule of the poore out of the hand of the wicked †Cursed be the day wherein I was borne the day in which my mother bare me be it not blessed †Cursed be the man that told my father saying There is a man child borne to thee and as it were with ioy he reioyced him †Let that man be as the cities are which our Lord hath subuerted and it hath not repented him let him heare crying in the morning and howling at noone time †Who slew me not from the wombe that my mother might be made my graue and her wombe an euerlasting conception †Why came I out of the wombe that I should see labour and sorow and my daies
Isaac and Iacob For I wil bring backe their conuersion and wil haue mercie on them CHAP. XXXIIII King Sedecias shal fal into the handes of Nabuchodonosor and Ierusalem shal be burned 8. because he hath broken the couenant of releasing Iewes from bondage 14. in the seuenth yeare and contrarie to particular promise of obseruing that law THE word that was made to Ieremie from our Lord when Nabuchodonosor the king of Babylon and al his armie and al the kingdoms of the earth that were vnder the power of his hand al the people 's made warre against Ierusalem against al the cities thereof saying †Thus saith our Lord the God of Israel Goe speake to Sedecias the king of Iuda thou shalt say to him Thus saith our Lord Behold I wil deliuer this citie into the handes of the king of Babylon he shal burne it with fire †And thou shalt not escape out of his hand but by taking thou shalt be taken thoushalt be deliuered into his hand and thine eies shal see the eyes of the king of Babylon and his mouth shal speake with thy mouth and thou shalt enter into Babylon †But yet heare the word of our Lord ô Sedecias king of Iuda Thus saith our Lord to thee Thou shalt not dye by the sword †but thou shalt dye in peace and according to the burninges of thy fathers the former kinges that haue bene before thee so shal they burne thee and Alas Lord shal they mourne for thee because I haue spoken the word saith our Lord. †And Ieremie the prophet spake al these wordes to Sedecias the king of Iuda in Ierusalem †And the armie of the king of Babylon fought against Ierusalem and against al the cities of Iuda that were remayning against Lachis and against Azecha for these remained of the cities of Iuda fensed cities †The word that was made to Ieremie from our Lord after that king Sedecias made a couenant with al the people in Ierusalem proclayming †That euerie one should dismisse his seruant euerie one his handmayd the Hebrew man and the Hebrew woman free and that they should not haue dominion ouer them that is on a Iewe and his brother †Al the princes therefore heard and al the people which had made the couenant that euerie man should dismisse his seruant and euerie man his handmaide free and should no more haue dominion ouer them they heard therefore and dismissed them †And they turned afterwards and drew their seruants and their handmaids back againe whom they had dismist free and brought them into subiection as men seruants and wemen seruantes †And the word of our Lord was made to Ieremie from our Lord saying †Thus saith our Lord the God of Israel I made a couenant with your fathers in the day that I brought them out of the Land of Aegypt from the house of bondage saying †When seuen yeares shal be accomplished let euerie man dismisse his brother an Hebrew that was sold to him and he shal serue thee six yeares and thou shalt dismisse him free from thee and your fathers haue not heard me nor inclined their eare †And you were conuerted this day did that which is right in myne eies that you proclaymed libertie euerie one to his freind and you made a couenant in my sight in the house wherein my name is inuocated vpon it †And you are returned and haue defiled my name and you haue brought backe againe euerie man his seruant and euerie man his handmayde whom you had dismist to be free and of their owne iurisdiction and you haue brought them into subiection to be your seruants and handmaydes †Therefore thus saith our Lord You haue not heard me to proclaime libertie euerie man to his brother and euerie one to his freind behold I proclaime vnto you libertie saith our Lord to the sword to the pestilence and to famine and I wil geue you into commotion to al the kingdoms of the earth †And I wil geue the men that transgresse my couenant and haue not obserued the wordes of the couenant wherevnto they consented in my sight the calfe which they did cut into two partes and passed betwen the diuisions thereof †The princes of Iuda and the princes of Ierusalem the eunuches and the priestes and al the people of the land that passed betwene the diuisions of the calfe †And I wil geue them into the handes of their enemies and into the handes of them that seeke their life their carcasse shal be for meate to the foules of the ayre and to the beastes of the earth †And Sedecias the king of Iuda and his princes I wil geue into the handes of their enemies into the handes of them that seeke their liues and into the handes of the armies of the king of Babylon which are retired from you †Behold I command saith our Lord and I wil bring them againe into this citie and they shal fight against it and take it and burne it with fire and the cities of Iuda I wil geue into desolation because there is not an inhabiter CHAP. XXXV By example of the Rechabites voluntarily keeping their fathers rule 12. God expostulateth with the people that kepe not his praeceptes 17. denouncing that they shal be punished and the Rechabites rewarded THE word that was made to Ieremie from our Lord in the dayes of Ioakim the sonne of Iosias the king of Iuda saying †Goe to “ the house of the Rechabites and speake to them thou shalt bring them into the house of our Lord into one chamber of the treasuries and thou shalt geue them wine to drinke †And I tooke Iezonias the sonne of Ieremias the sonne of Habsamias and his bretheren and al his sonnes and the whole house of the Rechabites †And I brought them into the house of our Lord to the treasure house of the sonnes of Hanan the sonne of Iegedelias the man of God which was by the treasure house of the princes aboue the treasure of Maasias the sonne of Sellum who was keeper of the entrie †And I set before the sonnes of the house of the Rechabites goblets ful of wine and cuppes and I said to them Drinke ye wine †Who answered We wil not drinke wine because Ionadab the sonne of Rechab our father commanded vs saying You shal not drinke wine you and your children for euer †And you shal not build house and you shal not sow seede and you shal not plant vineyardes nor haue anie but you shal dwel in tabernacles al your daies that you may liue manie daies vpon the face of the land wherin you are strangers †We therefore haue obeyed the voice of Ionadab the sonne of Rechab our father in al thinges that he commanded vs so that we dranke not anie wine al our daies we and our wiues our sonnes our daughters †And we
they had taken the king they brought him to the king of Babylon into Reblatha which is in the land of Emath and to him iudgements †And the king of Babylon killed the sonnes of Sedecias before his eies yea and al the princes of Iuda he slew in Reblatha †And he plucked out the eies of Sedecias and bound him with fetters and the king of Babylon brought him into Babylon and he put him in the prison house euen to the day of his death †And in the fifth moneth the tenth of the moneth the same is the ninetenth yeare of Nabuchodonosor the king of Babylon came Nabuzardan the prince of the warfare who stood before the king of Babylon in Ierusalem †And he burnt the house of our Lord and the kings house and al the houses of Ierusalem and euerie great house he burnt with fire †And al the host of the Chaldees that was with the prince of the warfare destroyed al the wall of Ierusalem round about †But of the poore of the people and of the rest of the vulgar sorte which remayned in the citie and of the fugitiues that were fled to the king of Babylon and the rest of the multitude Nabuzardan the prince of the warfare transported †But of the poore of the land Nabuzardan the prince of the warfare left some to be dressers of vineyards and husbandmen †The brasen pillers also that were in the house of our Lord and the feete and the sea of brasse that was in the house of our Lord the Chaldees brake and they tooke al the brasse of them into Babylon †And the kettles and the fleshhookes and the psalteries and the phials and the litle mortars and al the brasen vessels that had bene in the ministrie they tooke †and the water pottes and the censars and the pitchers and the basins and the candlestickes and the mortars the gobblets as manie as of gold of gold and as manie as of siluer of siluer did the prince of the warfare take †and two pillars and one sea twelue oxen of brasse that were vnder the feete which king Salomon had made in the house of our Lord there was no weight of the brasse of al these vessels †And concerning the pillars there were eightene cubits of height in one pillar and a corde of twelue cubits did compasse it about moreouer the thicknes thereof of foure fingers and within it was holow †And the litle heads of brasse vpon both the height of one litle head of fiue cubits and the litle nettes and the pomegranates vpon the crowne round about al of brasse Likewise of the second piller and the pomegranates †And there were nintie six pomegranates hanging downe and al the pomegranates an hundred were compassed with litle nettes †And the master of the warefare tooke Saraias the chiefe priest and Sophonias the second priest and the three kepers of the entrie †And of the citie he tooke one eunuch that was chiefe ouer the men of warre and seuen men of them that saw the kings face that were found in the citie and a scribe the captayne of the souldiars who tryed the yong souldiars and three score of the people of the land that were found in the middes of the citie †And Nabuzardan the prince of the warfare tooke them and he brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and he killed them in Reblatha in the land of Emath and Iuda was transported from his land †This is the people which Nabuchodonosor transported In the seuenth yeare Iewes three thousand and twentie three †In the eightenth yeare of Nabuchodonosor from Ierusalem soules eight hundred thirtie two †In the three and twentith yeare of Nabuchodonosor Nabuzardan the prince of the warefare transported of the Iewes seuen hundred fourtie fiue soules al the soules therfore were foure thousand six hundred †And it came to passe in the seuen and thirtith yeare of the transmigration of Ioachin the king of Iuda the twelfth moneth the fiue and twentith of the moneth Euilmerodach the king of Babylon lifted vp in the very yeare of his reigne the head of Ioachin the king of Iuda and he brought him out of the prison house †And he spake with him good thinges and he sette his throne aboue the thrones of the kinges that were after himself in Babylon †And he changed his prison garments and he did eate bread before him alwaies al the daies of his life †And his allowance of meate a continual prouision of meate was geuen him by the king of Babylon euerie day a certaine euen vnto the day of his death al the daies of his life THE ARGVMENT OF IEREMIES LAMENTATIONS THESE Lamentations in Greeke called Threni and by the Hebrew Rabhins intituled Cinoth were written by Ieremie before the greatest part of his oâ—her prophecies as semeth most probable to S. Ierom and were first songue at the death of Iosias king of Iuda Againe when king Sedecias with manie others were taken captiues manie also slaine and the Temple and citie of Ierusalem destroyed But most especially he prophecieth the Iewes miserable estate and iust cause of Lamentation after Christs coming and their reiecting him And therfore his Church singeth the same in the Aniuersarie or Commemoration of his Passion and Death and most piously inuiteth al sinners both Iewes and Gentiles to returne vnto Christ our Redemer saying Ierusalem IERVSALEM conuertere ad Dominum Deum tuum In this litle booke the diligent reader wil easely obserue manie doleful patheticalspeaches powred out from a pensiue hart as in great calamities it commonly happeneth with litle connexion of sentences but otherwise foure whole chapters are very artificially compiled in verse not by number of times with measure of long and short syllables as the Grekes and Latines vse but after the Hebrew maner obseruing number of syllables and beginning euerie verse with a distinct letter from the first to the last in order with some smal varietie of the Hebrew Alphabet Doubtles with great mysteries as S. Ierom iudgeth and therfore explicateth the significations and certains connexions of the two and twentie Hebrew letters as we haue noted vpon the 118. Psalme but aboue the capacitie of our vnderstanding In the last chapter the Prophet omitting the obseruation of Initial letters in twentie two verses prayeth lamentably as the whole people shal pray in captiuitie THE THRENES that is to say THE LAMENTATIONS OF IEREMIE THE PROPHET And it came to passe after that Israel was brought into captiuitie and Ierusalem was desolate Ieremie the prophete sate weeping and he mourned with this lamentation vpon Ierusalem and with a pensiue mind sighing and wayling he sayd CHAP. I. HOW doeth the citie ful of people sitte solitarie how is the ladie of the Gentiles become as a widow the princesse of prouinces is made tributarie Weeping she
the middes of the slaine by the sword they shal fal the sword is geuen they haue drawen her and al her peoples †The most mightie of the strong shal speake to him from the middes of hel which went downe with his helpers and slept vncircumcised slame by the sword †There Assur and al his multitude round about him their graues al the slaine and they that fel by the sword †Whose graues were made in the lowest lakes and his multitude was made round about his graue al the slaine and they that fel by the sword which sometime had geuen feare in the land of the liuing †There Aelam and al the multitude therof round about her graue al these slaine and falling by the sword that went downe vncircumcised to the lowest earth which did put their terrour in the land of the liuing and they haue borne their ignominie with them that goe downe into the lake †In the middes of their slaine they haue set her couche among al her peoples round about him their graâ—e al these vncircumcised and slaine by the sword for they gaue their terrour in the land of the liuing and haue borne their ignominie with them that descend into the lake they are layde in the middes of the slaine †There Mosoch and Thubal and al their multitude round about him their graues al these vncircumcised and slaine and falling by the sword because they gaue their feare in the land of the liuing †And they shal not sleepe with the valients and them that fel and the vncircumcised that went downe to hel with their weapons and put their swordes vnder their heades and their iniquities were in their bones because they were made the terrour of the valients in the land of the liuing †And thou therfore shalt be destroyed in the middes of the vncircumcised and shalt sleepe with the slaine by the sword †There Idumea and her kinges al her princes which were geuen with their host with the slaine by the sword and which slept with the vncircumcised and with them that goe downe into the lake †There al the princes of the North and al the hunters which were brought downe with the slaine fearing and in their strength confounded which slept vncircumcised with the slaine by the sword and haue borne their ignominie with them that goe downe into the lake †Pharao saw them and he was comforted vpon al his multitude which was slaine by the sword Pharao and al his host saith our Lord God †because I gaue his terrour in the land of the liuing he slept in the middes of the vncircumcised with the slaine by the sword Pharao and al his multitude saith our Lord God CHAP. XXXIII By example of a watchman 7. God chargeth the prophet to declare whatsoeuer dangers he seeth imminent to the people 10. Sinners repenting shal be saued and if the iust leaue their iustice they shal be damned 21. The promise made to Abraham maketh not the Iewes secure 23. but for their enormious sinnes they shal be caried out captiues 33. Then they shal know that the prophet said the truth AND the word of our Lord was made to me saying †Sonne of man speake to the children of thy people and thou shalt say to them The land when I shal bring the sword in vpon it and the people of the land take a man one of their meanest make him a watchman ouer them †and he shal see the sword coming vpon the land and sound with the trumpet tel the people †and he that heareth the sound of the trumpet whosoeuer he be and doth not looke to himselfe and the sword come and take him his bloud shal be vpon his head †He heard the sound of the trumpet and did not looke to himself his bloud shal be on himself but if he shal looke to himself he shal saue his life †And if the watchman see the sword coming and sound not with the trumpet and the people looke not to them selues and the sword come and take a soule from among them he certes is caught in his iniquitie but his bloud I wil require of the hand of the watchman †And thou sonne of man I haue made thee a watchman to the house of Israel hearing therfore the word from my mouth thou shalt tel them from me †If when I say to the impious O thou impious dying thou shalt dye thou speake not that the impious may keepe himself from his way the impious himself shal dye in his iniquitie but his bloud I wil require at thy hand But if thou telling the impious that he conuert from his wayes he conuert not from his way he shal dye in his iniquitie but thou hast deliuered thy soule †Thou therfore ô sonne of man say to the house of Israel Thus you haue spoken saying Our iniquities and our sinnes are vpon vs in them we fade away how then can we liue †Say to them Liue I sayeth our Lord God I wil not the death of the impious but that the impious conuert from his way and liue Conuert conuert ye from your most euil wayes and why wil you dye ô house of Israel †Thou therfore sonne of man say to the children of thy people The iustice of the iust shal not deliuer him in what day soeuer he shal sinne and the impietie of the impious shal not hurt him in what day soeuer he shal conuert from his impietie and the iust can not liue in his iustice in what day soeuer he shal sinne †Yea if I shal say to the iust that liuing he shal liue and he trusting in his iustice doe iniquitie al his iustices shal be forgotten and in his iniquitie which he hath wrought in the same shal he dye †And if I shal say to the impious Dying thou shalt dye and he do penance from his sinne do iudgement and iustice †and the same impious restore pledge and render robberie walke in the commandments of life and doe not anie vniust thing liuing he shal liue shal not dye †Al his sinnes which he hath sinned shal not be imputed to him he hath done iudgement and iustice liuing he shal liue †And the children of thy people haue said The way of our Lord is nor of equal weight their owne way is vniust †For when the iust shal depart froÌ„ his iustice and doe iniquities he shal dye in them †And when the impious shal depart from his impictie and shal doe iudgements and iustice he shal liue in them †And you say The way of our Lord is not right euery one according to his wayes wil I iudge of you ô house of Israel †And it came to passe in the twelfth yeare in the tenth moneth in the fifth of the moneth of our transmigration there came to me one that was fled from Ierusalem saying The citie is made waste
and twentie thousand and toward the Sea of bredth ten thousand Yea and toward the East of bredth ten thousand and toward the South of length fiue and twentie thousand and the sanctuarie of our Lord shal be in the middes therof †The sanctuarie shal be for the priests of the sonnes of Sadoc which kept my ceremonies and erred not when the children of Israel erred as the Leuites also erred †And for them shal be the first fruits of the first fruits of the land holie of holies by the border of the Leuites †Yea and to the Leuites in like maner by the borders of the priests fiue and twentie thousand of length and of bredth tenne thousand Al the length of fiue and twentie thousand the bredth of tenne thousand †And they shal not â—el therof nor change neither shal the first fruits of the land be transported because they are sanctified to our Lord. †But the fiue thousand that remaine in the bredth against the fiue twentie thousand shal be the profane partes of the citie for habitation and for the suburbs and the citie shal be in the middes therof †And these are the measures therof to the North quarter fiue hundred and foure thousand and to the South quarter fiue hundred and foure thousand and to the East quarter fiue hundred and foure thousand and to the West quarter fiue hundred and foure thousand †And the suburbs of the citie shal be to the North two hundred fiftie and to the South two hundred fiftie and to the East two hundred fiftie and to the Sea two hundred fiftie †And that which shal be residue in length according to the first fruits of the sanctuarie ten thousand toward the East and ten thousand toward the West shal be as the first fruits of the sanctuarie and the fruits therof shal be for bread to them that serue the citie †And they that serue the citie shal worke of al the tribes of Israel †Al the first fruits of fiue and twentie thousand answering to fiue twentie thousand foure square shal be seperated according to the first fruits of the sanctuarie and to the possession of the citie †And that which shal be left shal be the princes of euerie part of the first fruits of the sanctuarie and of the possession of the citie ouer against the fiue and twentie thousand of the first fruits vnto the East border Yea and to the sea ouer against the fiue and twentie thousand vnto the border of the Sea likewise it shal be in the portions of the prince and the first fruits of the sanctuarie and the sanctuarie of the temple shal be in the middes therof †And of the possession of the Leuites and of the possession of the citie in the middes of the princes portions shal be to the border of Iuda and to the border of Beniamin shal also perteine to the prince †And to the rest of the tribes from the East quarter to the West quarter for Beniamin one †And against the border of Beniamin from the East quarter to the West quarter for Simeon one †And vpon the border of Simeon from the East quarter to the West quarter for Issachar one †And vpon the border of Issachar from the East quarter to the West quarter for Zabulon one †And vpon the border of Zabulon from the East quarter to the quarter of the Sea for Gad one †And vpon the border of Gad to the South quarter toward the South and the border shal be from Thamar euen to the waters of contradiction of Cades the inheritance against the great sea †This is the land which you shal diuide by lot to the tribes of Israel and these are the portions of them saith our Lord God †And these are the goings out of the citie from the North quarter thou shalt measure fiue hundred and foure thousand †And the gates of the citie according to the names of the tribes of Israel three gates on the North side the gate of Ruben one the gate of Iuda one the gate of Leui one †And to the East quarter fiue hundred and foure thousand and three gates the gate of Ioseph one the gate of Beniamin one the gate of Dan one †And to the South quarter thou shalt measure fiue hundred foure thousand and three gates the gate of Simeon one the gate of Issachar one the gate of Zabulon one †And to the West quarter fiue hundred and foure thousand and their gates three the gate of Gad one the gate of Aser one the gate of Nephthali one †Round about eightene thousand and the name of the citie from that day Our Lord there THE ARGVMENT OF DANIELS PROPHECIE DANIEL of the tribe of Iuda royal bloud about the age of tenne yeares was caried into Babylon with other children for hostage when Nabuchodonosor inuaded the kingdom of Iuda in the third yeare of king Ioakim His whole life in al about an hundred and tenne yeares was most pious with such zele of Gods honour and common good of his countrie that he was called by an Angel vir desiderioruÌ„ the man of godlie desires whom also Ezechiel elder in yeares prophecying part of the same time ioyned with Noe and Iob for example of holie men recounting him also the most renowmed of his time for wisdom VVhose loyal fidelitie towards the king of Babylon was so clere that his malignant enimies said expresly of him f We shal not find against this Daniel anie occasion vnles perhaps in the law of his God His booke as wel in respect of various important narrations of thinges done as of most hiegh diuine Mysteries is very excellent but withal very obscure for that manie thinges here inserted seme hardly to agree with other authentical histories some thinges also are intricate in themselues nor placed in order of time as they happened and manie thinges so briesly related that they can not be vnderstood without the knowledge of prophane histories As S. Ierom affirmeth Epist 103. But as for an other difficultie which some make denying the Prayer of Azarias with the Hymne folowing the histories of Susanna Bel and the Dragon to be Canonical Scripture it is partly solued already in the Annotations before the Booke of Tobie where is shewed that it is no iust exception against these and other partes of holie Scripture of the old Testament because they are not in the Hebrew Edition being otherwise accepted for Canonical by the Catholique Church And further it is very probable that these parcels were sometimes either in the Hebrew or Chaldee tongue in which two languages part in one part in the other the rest of this booke was written For from whence els could the Septuagint Interpreters Theodotion Symmachus and Aquila translate them In whose Editions S. Ierom found the same But S. Ierom some wil say calleth these
and the citizens flying together to the wal at the last the citie being taken Menelaus fled into the castel †But Iason spared not his citizens in murder nor considered that prosperitie against kinsmen is a verie great euil supposing that he should take the victorious spoiles of the enemies and not of his citizens †And the princedome verily he obteyned not but receiued confusion the end of his treacherie and went againe a fugitiue into the countrie of the Ammanites †At the last to his owne destruction being inclosed of Aretas the tyrant of the Arabians flying from citie to citie odious to al men as an apostata from the lawes and execrable as an enemie of his countrie and citizens he was thrust out into Egypt †and he that had expelled manie out of their countrie perished in a strange place going to the Lacedemonians as being like for kindred sake to haue refuge there †but he that cast away manie vnburyed himself both vnlamented and vnburyed is cast forth neither enioying forrein buryal nor partaker of the sepulcher of his fathers †These thinges therefore being done the king suspected that the Iewes would forsake the societie and for this departing out of Aegypt with a furious mind he tooke the citie by armes †And he bad the souldiars kil and not spare them that came in their way to murder them that went vp into the houses †Slaughters therfore were made of youngmen old and destructions of wemen and children and murders of virgins and litle ones †And there were in the whole three dayes foure score thousand slaine fourtie thousand prisoners and no lesse sold †But neither do these thinges suffice he presumed also to enter into the temple in al the earth the most holie Menelaus being his leader who was betrayer of the lawes and his countrie †And with wicked handes taking the holie vessels which by other kinges and cities were set for the ornament and the glorie of the place he vnworthily handled and contaminated them †So Antiochus being alienated in minde considered not that for the sinnes of them that inhabit the citie God had bene angrie a litle for the which also hapned the contempte about the place †otherwise vnles it had chanced them to haue bene wrapped in manie sinnes as Heliodorus who was sent of Seleucus the king to spoile the treasurie this man also immediately as he came had bene scourged and repelled verily from his boldnes †But not the nation for the place but the place for the nation hath God chosen †And therefore the place also it self is made partaker of the peoples euils but afterward it shal be partaker of the good thinges and it that was forsaken in the wrath of almightie God shal be exalted againe with great glorie in the reconciliation of the great Lord. †Therefore Antiochus hauing taken away out of the temple a thousand and eight hundred talents spedily went backe to Antioch thinking through pride that he might bring the land to sayle vpon the sea to goe vpon through haughtines of minde †And he left also rulers to afflict the nation at Ierusalem Philip a Phrygian borne more cruel of maners then he himself by whom he was appointed †and in Garizim Andronicus and Menelaus who lay more greiuously vpon the citizens then the rest †And wheras he was set against the Iewes he sent the odious prince Apollonius with an armie of two twentie thousand commanding him to kil al of perfect age to sel the wemen and the young ones †Who when he was come to Ierusalem feyning peace rested vntil the holie day of the Sabbath and then the Iewes keping holie day he commanded his men to take weapons †And he murdered al that were gone forth to behold the gammes running through the citie with armed men he slew a very greate multitude †But Iudas Machabeus who was the tenth was retyred into a desert place and there amongst wilde beastes he led his life in the mountaines with his companie and they abode eating meate of grasse that they might not be partakers of the contamination CHAP. VI. The law of God is abolished the temple prophaned and named of Iupiter Olympius 7. The feast of Bacchus is kept 10. wemen with their circumcised children are slaine 11. others for celebrating the sabbath 12. an admonition to the reader 18. old Eleazarus constantly obseruing the law suffereth glorious death BVT not long after the king sent a certaine ancient man of Antioch that should compel the Iewes to remoue them selues from the lawes of their fathers and of God †to contaminate also the temple that was in Ierusalem and to cal it by the name of Iupiter Olympius and in Garizim according as they were that inhabited the place of Iupiter Hospitalis †And the inuasion of the euiles was sore and grieucus to al †for the temple was ful of the lecherie and glottonie of the Gentiles of them that played the harlots with whoores And wemen thrusting themselues of their owne accord into the sacred houses bringing in thouse thinges which were not lawful †The altar also was ful of vnlawful thinges which were forbidden by the lawes †And neither were the Sabbaths kept not the soleme dayes of the fathers obserued neither plainely did anie man confesse him selfe to be a Iewe. †But they were led with bitter necessitie in the kings birth day to sacrifices and when the feast of Bacchus was kept they were compelled to goe about crowned with Iuie vnto Bacchus †And there went forth a decree into the next cities of the Gentiles the Ptolomeans geuing the aduise that they also in like manner should doe against the Iewes that they sacrifice †and them that would not paste to the ordinances of the heathen they should kil A man then might see the miserie †For two wemen were accused to haue circuncided their children whom the infantes hanging at their breasts when they had openly led them about through the citie they threwe downe headlong by the walles †And others coming together to the next caues secretely 2. keping the day of the Sabbath when they were discouered to Philip were burnt with fyre because they feared for religion and obseruance to helpe themselues with their hand †But I beseech them that shal read this booke that they abhorre not for the aduersities but that they account those thinges which haue happened not to be for the destruction but for the chastening of our stocke †For not to suffer sinners a long time to doe as they wil but forthwith to punish is a token of a great benefite †For not as in other nations our Lord patiently expecteth that when the day of iudgement shal come he may punish them in the fulnes of sinnes †so also doth he determine in vs that our sinnes being come to the end so at
hart and he was inclined to the man †And he desired him to marrie a wife and to beget children He made a marriage he liued quietly and they liued in common †But Alcimus seeing their charitie one towardes an other and the couenantes came to Demetrius and sayd that Nicanor assented to forraine matters and that he ment to make Iudas being a traytour to the kingdom his successour †Therfore the king being exasperated with this mans most wicked criminations wrote to Nicanor saying that he in deede was greatly displeased for the couenant of their amitie neuertheles that he commanded him to send Machabeus quickly prisoner to Antioch †Which thinges being knowen Nicanor was amased and tooke it greuously if he should vndoe those thinges which they had couenanted being nothing hurt of the man †But because he could not resist the king he obserued oportunitie wherby to accomplish the commandement †But Machabeus seeing that Nicanor dealt with him more austerely and that he exhibited his accustomed meeting more sternely vnderstanding this austeritie not to be of good a few of his companie gathered together he hid him self from Nicanor †Which when he vnderstood that he was stoutly preuented of the man he came to the most great most holie temple and the priestes offering the accustomed hostes he commanded the man to be deliuered vnto him †Who saying with an oath that they knew not where he was that was demanded stretching out his hand to the temple †he sware saying Vnles you wil deliuer Iudas prisoner vnto me I wil beate downe this temple of God to the flat ground and wil digge downe the altar and this temple I wil consecrate to Liber pater †And when he had sayd these thinges he departed But the priestes stretching forth their hands vnto heauen inuocated him that was alwayes the defender of their nation saying thus †Thou ô Lord of al which lackest nothing wouldest a temple of thy habitation to be made amongst vs. †And now ô Lord holie of al holies preserue for euer this house impolluted which of late hath bene clensed †And Razias one of the ancients of Ierusalem was accused to Nicanor a man that was a louer of the citie and wel reported of who for his affection was called father of the Iewes †This man long time kept the purpose of continencie in Iudaisme and content to geue his bodie and life for perseuerance †But Nicanor willing to manifest the hatred that he had against the Iewes sent fiue hundred souldiars to take him †for he thought if he had intrapped him that he should doe the Iewes verie great hurt †But the multitudes coueting to rush into his house and to breake open the gate to set fyre therto when he was in taking he strooke himselfe with a sword †choosing to dye nobly rather then to be made subiect to sinners and against his noble birth to suffer vnworthie iniuries †But wheras for hast he had not made the wound with a sure stroke and the multitudes brake in within the dores running backe boldly to the wal he threwe downe him selfe manfully headlong vnto the multitudes †who quickly geuing place to his fal he fel vpon his necke †And when he had breathed incensed in minde he arose and when his blood ranne with a great streame he was wounded with most greuous wounds running he passed through the multitude †and standing vpon a certaine steepe rocke now being become without bloud gryping his bowels with both handes he cast them vpon multitudes inuocating the dominatour of life and spirit that he would restore these to him againe so he departed this life CHAP. XV. Nicanor intending to assault Iudas on the sabbath day 5. blasphemeth most proudly 7. Iudas with al confidence in God encorregeth his men 11. confirming them with the relation of a vision in slepe 21. So he with feruent prayer the enemie trusting his owne streingth ioyneth battel 27. and killeth thirtie fiue thousand and Nicanor amongst the rest whose head and hand cut of with the shoulder are hanged vp in Ierusalem 33. his tongue geuen to the birdes and a festiual day obserued 38. And herewith the Auctor of this second booke concludeth the whole historie BVT Nichanor as he vnderstood that Iudas was in the places of Samaria he purposed with al violence to ioyne batel the day of the Sabbath †But the Iewes that of necessitie folowed him saying do not so fearcely and barbarousely but geue honour to the day of the sanctification and honour him that beholdeth al thinges †that vnhappie man asked if there were a powre in heauen that commanded the sabbath day to be kept †And they answering There is the liuing Lord himself in heauen the potent that commanded the seuenth day to be kept †But he sayd And I am potent vpon the earth that commanded armes to be taken and the kings affayres to be accomplished Neuertheles he obteyned not to accomplish his counsel †And Nicanor in dede puffed vp with exceeding pride had thought to haue set vp a common victorious memorie of Iudas †But Machabeus alwayes trusted with al hope that there would come ayde from God to them †And exhorted his companie that they should not feare at the coming of the nations but should haue in minde the aydes geuen vnto them from heauen and now should hope that they should haue the victorie from the Almightie †And speaking vnto them out of the law and the Prophetes admonishing them also of the conflictes that they had made before he made them the more prompt †and so their hartes being encoreged withal he shewed the fraude of the Gentils and their breaking of oathes †And he armed euerie one of them not with sense of buckler and speare but with very good words exhortations declaring a dreame worthy to be credited wherby he reioyced them al. †And the vision was in this maner Onias who had bene the highpriest a good and benigne man reuerent to behold modest of maners and comelie of speach and who from a childe was exercised in vertues that he stretching forth the handes “ prayed for al the people of the Iewes †After this that there appeared also an other man meruelous for age and glorie and for the port of great dignitie about him †And that Onias answering sayd This is a louer of his bretheren of the people of Israel this is he that “ prayeth much for the people for the whole citie Ieremie the Prophete of God †And that Ieremie put forth his righthand and gaue vnto Iudas a sword of gold saying Take the holie sword a gift from God wherwith thou shalt ouerthrow the aduersaries of my people Israel †Being exhorted therefore with the wordes of Iudas exceding good by which the coreges might be stured vp and the hartes of the young men streingthned
and not these schismatikes were called and sent by God to gouerne his people :: Aaron being already established high Priest God againe confirmeth in â—leâ—zar the progenie of priestlie succession in Aarons stock and noâ— in other Leuites S. Aug q. 30. in â—um :: This multitude did only in wordes fauour schismaâ—â—kes what iudgemeÌ„t then remaineth to those which 〈◊〉 external acâ—â—â— participat◠〈◊〉 heretiâ—â—â— This historie â—others others were writteÌ„ for our admonition 1. Cor. 10. Core and his câ—plices were not heretikes but only schismatikes God accepteth not sacrifice done against his ordinance God by â—pre 〈…〉 hmeÌ„t preâ—â—nted heresâ—â— wherto al 〈…〉 tendeth Not only the authores of wickednes buâ— al that con â—nt much more that cooperate arâ— vvorthie of death Rom. â— :: For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle v. 10. :: The rodde signified the B. Virgin mother and the * desormatâ— fully formed :: almondes Christ to wit the vâ—teâ— pill his humanitie the shel his crosse the kernel his diuinitie VVho pacified by the bloud of his crosse al thinges in earth and in heauen Collos 1. S. Aug. ser 3. de temp Example of one miracle proueth the possibilitie of an other :: Ozâ— was slaine for touching the arck â— Reg. 6. :: This couenant of first-fruites and other rights geuen to the Priests shal be perpetual as salt is in euerie sacrifice Leuit. 2. :: Punishable with death :: The same things saith S August q. 33. and Theodoret q. 36. in Num which were shadow ed and prefigured in the old Testament are reueled and manifested in the New And this special sacrifice prefigured diuers particular things in Christs PassioÌ„ a His bodie of Adam signifying redde earth b At the age of 33. yeares c Alwayes most pure from sinne d Free from al bondage e Crucified without the gate of Hierusalem f Al SacrameÌ„ts haue their vertue of Christs bloud g From the sole of his feet to the toppe of his head al wounded with the whippes crowne nailes c. h VVood of the crosse brought life to the world i Liuely heate of so infinite charitie dissolueth the coldnes of death k Christs suffering an exaÌ„ple that we must also sustaine afflictions l Those that procured oâ— cooperated to Christs death were polluted with sinne m Ioseph and Nicodemus buried Christ n His sepulcher was glorious o Those also that buried him neded cloansing by his Passion not for that work but for their sinnes p The old law did not remitte sinnes but the new q Baptisme in the name of the B. Trinitie r Without which no other SacrameÌ„t auaileth The Epistle on friday in the third weke of Lent :: The â—ock signified Christ the rodde his Crosse s. Aug. â— 35 in Num :: By this the crosse is more euidently signified which was made of two peeces of wood s. Aug. 〈…〉 :: Not doubting of Gods powre but supposing it vnmete that God shold stil worke miracles for so â—â—b borne a people they did not speake to the rock asthey were coÌ„manded but chiding the incredulous multitude spake to them ambiguously so by occasion of others sinne also offended and for the same were punished 〈…〉 Pâ—ut 1 v 〈◊〉 â— v. 16. 4 â— 2â— s. Aug q. 19. Theâ—â— q 38 in Xuâ— :: Mourning the dead was long before this obserued by tradition Gâ—â— 23. 50. :: God forbidding images of idols yet commandeth to make an image for a good purpose :: Christ expoundeth this erecting of the brasen serpent of him self to be cruâ—â—fied Ioan. 3. :: As the Aegyptians were drowned in the sea so the Amorrheites were oppressed by the rockes falling vpon them the waters caried their carcases into the valley of Moab :: He consulted his false god whom he serued called him the Lord not knowing our Lord God almightie Theodoret. q. 40. Prâ—copius in Num. :: God our Lord answered him not suffering the diuel to speake in this case :: Being sufficiently informed before for worldlie lucre he demandeth againe God for his punishment letteth him goe but suffereth him not to curse noâ— speake euil of the Israelites but coÌ„trariwise to prophecie much good which should come vnto them :: Nothing is here to be more merueled sayeth S. Augustin then that he was not afraide wheÌ„ he heard his asse speake vnto him But being accustomed to such monstruous things he replied familiarly nothing therwith astoonished :: Yet seing an Angel he fel downe terrified and adored him â— 48. in Num. :: Balaam knowing him to be an Angel that appeared neither adored him with diuine honour as God nor with ciuil as a mortal man but with religious honour lesse then diuine more then ciuil See Exod. 20. :: God sometimes maketh false prophetes to vtter a truth because preiudicate mindes do rather geue eare to such theÌ„ to true prophetes Theod. q. 45. in Num. :: Before the diuel would curse Gods people he required sacrifice which being offered yet he could not worke his malice For by Gods commandmeÌ„s saith S. Hierom de mans 42. Israel is blessed cursing turned into praise and Gods voice is heard sounding from a profaine mouth :: Heretikes other infidels desire sometimes to die in state of Catholiques though they wil not liue as they do S. Greg. li. 33. c. 27. Moral * â—ikneâ— of idâ—l :: VVhen Infidels can not draw others to false worship or cursing they are content that men professe no God nor religion at al. :: The spirite of prophecie came more vpon him but not grace iustifying M 〈…〉 do prophecie and cast out diuels and worke other miracles and yet be daÌ„ned Mat. 7. v. 22. :: In some â—oâ— this prophecie was fulfilled in King Dauid 2. Reg. 5. 8. seq but perfectly in Christ the bright and morniÌ„g starre Apoc. 22. To whom not anie one or manie but in general al nations are geueÌ„ for inheritaÌ„ce and the endes of the world in possession Psal 2. Act. â— v. 8. :: Not to his countrie but to his place of abode among the Madianites for there he was slaine shortly after chap. 31. v. 8. :: Balaam gaue this diuelish counsel to allure men by bellichere and lecherie vnto idolatrie chap. 31. v. 16. And euen so Heretikes drawe manie in these daies to heresie Sea Apoc. 2. v. 14. :: By assistance of the princes hang the idolaters v. 5. :: Either Phinees was one of the Iudges and so an example for such Magistrates to do iustice or he had a particular inspiration which is no warrant for priuate men to do the like For by Catholique doctrin killing of men is neither allowed nor excused but wheÌ„ it is done by publique authoritie or by mere casualitie against the killers wil. Catechis Rom. p. 3. c. 6. q. 5. D. Tâ—â— 2. 2. q. 60 a. 6. :: Gods wrath being pacified by extirpation of the old bad people the new progenie is numbered which shal possesse the
:: Reasonable soules if they folow reason and al sensible soules doe in their maner praise the prouidence of God in vsing al creatures to that end for which they were treated :: Man at first recemed original iustice by losing wherof we al fel into original sinne :: God gaue a precept to man to be obserued for exercise of his obedience so to be rewarded and vnder paine of punishment if he transgreded â—en 2. Rom. 13. :: Perseuerance in vertue to the end is necessarie which none can merite :: But must stil pray for it :: Al creatures according to their substantial forme in general were created together though they were afterwards formed in particular kindes as they are distinctly recited in Genesis with the order ornaments of the world S. Aug. li. 4. c. 33 34. de Gen. ad litter VVhere he expresly affirmeth that this Scripture was written by inspiration of the same spirite of truth wherby Genesis was written Psal 89. v. 10. 1. Cor. 11. :: They pray alwayes that pray at certaine conuenient times And stil haue intention so to frequent the same exercise al their life S. Aug. Epist 121. c. 9. ad Probam Luc. 18. 1. 1. Thes. 5. :: The best remedie against great sinnes is to auoide smal ones and not to contemne the least but diligently to amend al. 3. Reg. 11. Ios 22. :: That this document perteyneth to common conuersation with worldie men appeareth by the next verse But to reuele secrete sinnes to a spiritual father in sacramental confession is necessarie vvholesome and secure It is alâ—o very commendable and most lawful in holie religious Societies vvhere they willingly for their owne spiritual good submitte themselues to such a godlie rule Lâ—uit 1â— Mat. 15. Iac. 3. :: False pretence of pietie is hypocrisie :: And in a Superior to oppen his ovvne secrete fault to his subiects is pusillanimitie :: Discretion auoideth both by concealing and reueling faultes as reason directeth and iustice requireth Eccle. â— :: He that taketh reptchension in good part when he is faulty meriteth pardon and when he is not faultie he satifieth for his other sinnes and meriteth reward :: His intention is ful of guile that flattereth by shew of loue and of praise but he wil detract so much the more in the end reproch thee when he may gette probable aduantage against thee Prou. 12. Exo 23. Deut 16. :: VVisdom is to be shewed in vvordes and deedes vvhen it may profite others :: To conceale faultes so they be amended is most conuenient :: As a serpent deceiptfully approcheth stingeth the bodie so al sinnes inuegle and hurt the soule :: It is a signe that he is guiltie who contemneth freindly admonition :: He that truly feareth God wil diligently examine his ovvne actes defectes when he is vvarned :: As walles of stone built in the frost so riches or good name vniustly gotten wil not coÌ„tinue long :: Senseles or bad talke is tedious to al good men :: VVordes that may edifie are gratful to al godlie eares :: VVicked men condemning the diuel or anie other wicked do in dede condeme them selues And to them agreeth that sentence of our Sauiour By thyne owne mouth I iudge thee naughtie seruant Luc. 19. :: Contempt ignominie is the worldlie punishment of the slouthful besides his eternal damnation at the day of iudgement Mat. 25 â— 30 :: In this and other places is not vnderstood a foole that by defect of natural vvitte is ignorant or an ideote but he that is voide of grace ful of malice and wickednes For the wicked life of such a one is worse then his death v. 12. Gen 50. Prou. â—3 Prou â—â— :: A true freind wil not be lost for temporal damage noâ— danger :: But the vices of derision reproch and the like violate al freindshipe with wise and good mâ—n Ps 140. :: Man being weake and the enimie suttle strong he is not able to resist tentations without Gods special grace for which the vvisman therfore prayeth instructing al by his example to do the same :: Precepts how to gouerne the mouth and tongue :: Against rash vntrue vnlawful swearing Iere. 4. Mat. 5. :: In oathes God is called to witnes as he that can not lie but bâ—aâ—phemie attributeth thâ—t to God which perteyneth not him or attributeth to some creature that which only belongeth to God and so is a contrarie sinne to vnlawful swearing :: Both are mortal sinnes :: Admonition against sinnes of the tongue :: Reproch to parents and other neighboures :: Against couetousnes :: Fornication :: Adultrie Isa 29. :: Seing earnal adultrie shal be seuerely punished much more spiritual as schisme heresie and apostasie from Catholique Religion Leui 20. Deut. 22. :: Diuine wisdom the Second Person of the B. Trinitie begotten not created praiseth it self According to the phrase of speach Iere. 51. v. 14. The Lord of hostes hath svvorne by his soule that is by himself :: God offereth his grace but forceth not anie to accept it :: Creation is not here taken in the strict signification but for diuine production in that God the Father by vnderstanding begetteth God the Sonne As likewise the Father and the Sonne by loue produce the Holie Ghost :: in the Church only is effectual grace Psa â—â—â— :: The more grace any hath the more he desireth and receiueth :: In Dauids progenie God preserued the kinglie state til the captiuitie and the estimation of the royal bloud vnto Christ But in al this Dauid was a figure of Christ VVho sitteth in the Throne of honour absolutly for euâ—â— Iosâ— 3. :: Three very commendable thinges :: Other three detestable :: Nine happie thinges in this life Iac. 3. :: Al happines in this life is grounded in the feare of God :: The description of heresie vnder the figure of a wicked woman whose malice is secretly couered vnder pretence of truth and â—â—â—â—â—â— Prou â—â— :: Layheadshiâ—e in spiritual causes is so vnreasonab le and absurde that â—â—w heretikes 〈…〉 ure it :: An vnquâ—â—â— life depâ—iuâ—th a man of much comforth and therfore continual peace â—â— as a duble life :: As wheâ— oâ—â—n moâ—e the yoke oâ— their neckeâ— doth moue withal so a wicked woman to wittâ— heresie can not rest nor let others rest quiet :: The Catholique faith is the ground al al vertues :: Those that kepe innes or ailehouses are alwayes talking as willing to please al but in much talke wanteth not sinne Prou. 10. v. 19. 1. Tim 6. :: The soule is kept in good state by fearing God :: After that sinne is purged there remaine reliques in the soule as dust in a siene vvhen the chaffe is cast out til it be more purged or washed Psal 50. v. 4. Prou. 27. VVhether the sunne shineth forth or not it is alvvayes light so is a vvisman alvvayes vertuous vvhetherit appeaâ—â— outvvardly or no. A foole or vvicked man hath
After the general Resurrection the heauens and earth shal be altered in qualities not in substance Psal 31. :: The greatest and proudest Gentiles being conuerted to Christ do humble themselues to the simple maners of Christians to penance fasting praying and al vvorkes of mortification Act. 7. v. 49 :: A prophecie that the Temple shal cease :: and sacrifices of the old Testament shal become vnlawful Prou. â—4 Iere. 7. â— 13. :: Iosephus expoundeth this of the Angels voice vttered in the temple before the destruction saying Migremus hinc Let vs depart from hence S Ierome confirmeth the same by the wordes of the Psalme 54 I savv contradiction in the citie :: God geueth natural powre to al lâ—uing creatures of generation but himself bringeâ—h forth children of his Church :: Immediatly before Christ come to iudge this whole world shal be destroyed by fire :: Christ ascending to his Father left the signe of Thau Ezech 9. the crosse vnto vs or put it in our foreheades that we may freely say the light of thy countenance is signed vpon vs. S. Ierom. in hunc locum :: Men of al nations shal be brought into the Church by the mynistrie of particular Angels S. Iero. ibid. Apoc. 21. :: General resurrection of al men Mar. 9. v. 44. As God was serued more specially in the temple so he is now in Churches but is in al places See Act. 7. v. 48. Clergimen in the old law succeded by bloud in the new by election The summe of Ieremies life 4. Reg. 23. 24. â—ha 44. v. 8. He wrote two Bookes one Epistle The contents of his bookes Epist ad Paulin. His propheciâ— diuided into fiue partes eb 1. 13. 21. 29. 40. The first part Gods clemencie inuiteth to repentance his iustice punisheth obstinate sinners * 4. Reg. 22. â— 8. :: He prophecied also inbanishment ch 44. in Aegypt :: Ieremie had fiue special prerogatiues He was sanctified in his mothers wombe a Priest a Prophet a perpetual virgin a Martyr Isa 51. v. 16. 59. v. 21. :: He prophecied not only of the Iewes but also of the Gentiles * or a nuttie rodde :: God is watchful to performe his word and a nuttie rodde as the 70. translate that is his Law is outwardlie hard and bitter like a nut shel but sweete pleasant as the kernel when the shel is broken S. Theodoret :: God promised not peace in his life but victorie in his death :: God multiplied Israel in Aegypt deliuered them from seruitude :: Not of anie desert but of Gods mere grace Israel was preferred before other nations Miâ—h 6. â—â— :: Into a fruitful land :: God commanding two thinges to flee from euil to do good the Iewes contrariwise left God and serued idols Isa â— Mat. 21. v. 33. :: God created al thinges good planted his Church in iustice and sanctiâ—ie no euil proceded from him Iere. 32. v. 33. Iere. 11. â— 13. :: Gods intention when he punisheth is to moue sinners to repentance afflicting them in this life that they may escape eternal damnation :: No idolatâ—ie nor other sinne whatsoeuer can be so great but God wil remitte it if the sinner be penitent :: The tenne tribes :: The two tribes :: The kingdom of Iuda receiuing more benefites was more faultie then the kingdome of Israel but neither of them excusable :: After the captiuitie manie â—evves returned to God but especially this prophecie is fulfilled in the Gentiles since Christ :: The kingdom of Israel being in captiuitie long before Iuda at last they vvere released al together S. Theodoret in hunc locum :: An othe is an act of religion lavvful so it be made by God almightie not by false goddes and vvith other three conditions in truth not falsly in iudgement vvith due consideration not rashly and in iustice in matter that is iust and of importance Oseâ— â—0 Sap. 1. :: If they were in dede natural fooles they should be excused :: Gods prouidence neuer suffereth the Church to be destroyed :: Except al requisite conditioÌ„s be obserued in an othe it is vnlavvful as vvhen one svveareth by God almighty but vntruly of rashly or to do an vnlavvful thing it is periurie :: By the lion the prophet semeth to vnderstand Nabuchodonosor :: By the vvulf Nabuzardan :: By the leopard AlexaÌ„der the great or Antiochus Epiphanes Ezec. 22. :: As before v. 10. ch 4. v. 27. Isa 1. Zach. 7. :: It is against Gods iust iudgement to omitte such thinges vnpunished v. 9. ch 9. v. 9. :: Captaines are called pastours because they feede and gouerne their soldiars Isa 56. Mat. II. :: Afâ—er al the Prophetes of the old testament Christ himself and lastly his Apostles called the levves vvho stil contemning the Gentils are called they heare and obey Mat. 10. v. 5. Act. 13 v. 46. Isa 1. :: That is from Babylon which is northward from Ierusalem :: The Ievves presumed that God would neuer suffer his Temple to be destroied they thought also that external sacrifices vvithout internal repeÌ„tance should take avvay the sinnes but for their impenitence they their sacrifices are reiected and the temple destroied Mat. â—1 :: It is true that God sanctified the tabernacle in Silo and aftervvards the temple in Ierusalem but if the people be not sanctified he is not â—ied to the place Ios 18. Iud. 18. 1. Reg. â— Isa 65. 1. Reg. 4. :: The Kingdome of â—ene tribes :: God gaue his perfect law comprised in the ten commandments which alone being kept wil suffice aftervvardes added ceremonial precepts to exercise the people in external sacrifices of beastes and other corporal thinges to be offered to him self as wel to kepe them from idolatrie as to leade them therby to internal vertues and to signifie Mysteries of the new testament As is noted Leuit. 1. â—â—â—â— â—â— :: Persecuters spoile the shrines of kinges and other principal persons of crueltie also of auarice if they be richly adorned :: Those that professe knowlege of the law obserue it not in workes haue not true wisdom :: As serpents can not be hindered by inchantments from hurting men no more can the furious Chaldees be disswaded by anie speach from killing spoyling and ransaking the Israelites :: Not a few teares but a fountaine or riuer is scarse sufficient to lament the slaughter of Psa 27. After the destruction of Ierusalem most of the people especially the richer sort were caried into caâ—tâ—uitie others were persecuted til they were consumed that is euen to death destruction But not al the nation consumed for he prophecied the contrarie ch 4. v. 27. ch 5. v. 10. 18 And after 70. yeares the reliques were released and returned into Iewrie manie also remained stil there As is euident in the bookes of Esdras â— Cor. â— â— Cor. 10. :: These nations are also circumcised in flesh but neither they noâ— the Iewes
after the birth of Christ The same doth S. Augustin ser 6. 18 dâ— temp S Amb. cp 81. S. Chrys ho. de â—â— Bapt. b This astonishment and reuerence of the prophet c and the great attention which he is admonished to haue import the great mysteries of Christ and his Church and not only the temple rites of the old law which vvere but figures of the new :: Holy thinges are ordinarily to be done in holie places and therfore sacred vestures by touching vvherof men vvere sanctified Exo. 29. v. 37. must not be vsed out of the temple Leuit. 10. v. 9. Deut. 18. :: The land that was assigned to holie vses vvas called sanctified and could not be alienated to priuate men nor other purposes * sanctificatum :: The princes portion of land vvas round about the clergies portion that he might defend them and the peoples part round about the princes that they might defend him :: These measures vvere of equal capacitie but the ephi serued for drie thinges the bat for liquid as appeareth v. 13. 14. :: As the people were bond to pay certaine first fruites to their temporal prince :: so he was mutually bond to pay the charges of publique sacrifices for al the people S. Ierom also expoundeth this mutual obligation to consist betwen the people and hiegh priest :: After the captiuitie albeit king Dauids progenie continued in Salathiel Zorobabel and others yet they had not the state of kinges or temporal princes and therfore not only Christian Doctors but also Rabbi Dauid other Hebrewes vnderstand this prophecie of Christ the true Messias and of the sacrifices rites of his Church the letter neuertheles alluding to the forme of the old lavv :: Al vvorkes done by the true children of God that is to say done in the state of grace do merite eternal reward :: But other moral good vvorkes done in state of mortal sinne are only revvarded temporally in this vvorld and not in life euerlasting See cha 36. v. 25. :: There is no historie nor probabilitie that vvaters issued out of the temple vvhich vvas reedified by Zorobabel Neither did al sortes of fishes liue in anie such vvater nere the temple as are mentioned v. 9. And therfore this prophecie hath an hiegher and truer sense of the Church of Christ and the vvater of Baptisme :: S. Iohn savv this riuer of liuing vvater as clere as chrystal proceding from the seat of God of the lambe And the tree of life yelding tvvelue fruites rendring his fruite euerie moneth c. Apoc. 22. :: Iosephs two sonnes had ech one a vvhole portion and so there vvere twelue tribes besides the Leuites who had other better meanes then the rest :: By the twelue tribes of Israel S. Ierom vnderstandeth the vniuersal multitude of al glorified Sainctes noting that no mention is here made of the cities of refuge as in the bookes of Numeri and Iosue because in the glorious habitation of Sainctes there can be no nede of refuge where al are perfect al secure :: As the first borne of liuing thinges first fruictes of al thinges springing so the first portion of land allâ—â—ed to Gods seruice is called the first fruites :: The North side of the citie being in length 4500. reedes of six sacred cubites euerie rede the vvest side also and consequently the other two sides east and south in al 18000. reedes which make 36. miâ—les of 1000. passes euerie mile it is certaine that this description agreeth not to the terrestrial citie of Ierusalem which was nothing nere so large And therfore the later Iewish Rabins hold opinion that when their Messias commeth the citie of Ierusalem shal be built so great But al Catholique Doctors vnderstand it mystically of the Church of Christ :: S. Iohn the Apostle had the same vision of this new Ierusalem Christs triumphant Church Apoc. 21. 22. :: The Synagog of the Ievves being left desert Mat. 23. v. 38. Christ is vvith his militant Church al dayes euen to the consummation of the world Mat. vlt. and vvith his Church triumphant illuminating and glorifying it for euer and euer Apoc. 22. v 5. a ch 1. v. 6. b ch 1. v. 3 4. Reg. 20. v. 18. Daniel of the royal bloud c ch 1. v. 1. He vvas most holie d ch 9. v 23. e Ezech. 14. 28. f ch 6. v. 5. most wise and most loyal His booke is excellent but hard to be vnderstood ch 3. v. 24. ch 13. ch 14. Certaine partes of this booke are denied by the Ievves and some others It is probable that these partes were some times in the Hebrew or the Chaldee Obiection out of S. Ierom. First solution Second solution They are proued to be Canonical by the Councels and other Fathers The prayer of Azarias The Hymne of the three children The histore of Susanna The histories of Bel and the Dragon The contents in general Epist ad Paulm In particular Diuided into three partes The first part Actes of Daniel with the other three Hebrevv children and of the kinges of Babylon 4. Reg. 24. v. 1. :: Part of the holie vessels some especial persons vvere caried away but the king was released at this time for he reigned in Ierusalem eight yeares more eleuen in al. 2 Par. 36. v 5. a Daniel as chief vvas an example to the other three children in their maner of life vvherby is also probable that they being al of the tribe of Iuda v. 6. he was nerer of the royal bloud of which some vvere taken into the kings court v. 3. b Three causes moued them to abstayne froÌ„ the kings meates left they might eate any thing offered to i dols or forbid by the lavv of Moyses because such delicare diet might prouok to glâ—tonie or in time when they should be elder to other sinnes Theod. * leanes p 〈…〉 c. c By mention of the first yeare of Cyrus is sufficiently signified that Daniel liued al the time of the captiuitie And â—â— 10. it is farther clere that he liued in the third yeare very like longer :: Nabuchodonosor had this dreame the second yeare after his great conquest of the Moabites Ammonites Syrians Aegyptians making his kingdom a great Monarchie so it vvas in the 25 yeare of his reigne vvhen Daniel vvas about the age of 35. yeares * prosessors of Astrologie :: It is in dede more easie to tel by the diuels helpe what one hath dreamed because dreames being past might either procede from the diuel or by some external signes be knovvne vnto him but to declare the signification which is to come and â—ncertaine iâ— aboue the diuels or mans povvre who can only coniecture what is probable doe often erre therin See the Annotations Gen. 40. :: By shevving the kings former cogitation before his dreame he gaue great assurance of the true spirite of prophecie that the king might securely beleue the interpretation