for thee and for this cause called his name Phares †Afterward his brother came forth in whose hand was the skarelet string whom she called Zara. ANNOTATIONS CHAP. XXXVIII 8. Raise sede to thy brother By this it appeareth that in the law of nature when a maried man died without issue his brother might lawfully marie the widow whose first sonne should be counted and called the sonne and heyre of his vncle dead before The same was established by the law of Moyses Deut. 25 VVhich being now abrogated it remaineth in the Churches powre to constitute a law in this behalf and consequently to dispence in the same so farre as is agreable with the law of nature VVherof see more Leuit. 18. CHAP. XXXIX Ioseph being in great credite with his maister hath the whole charge of his house 7. Contemning his mystris solicitation to incontinencie 13. is falsly accused by her to his maister 20. and cast into prison 21. Where againe he getteth credite and hath the charge of al the prisoners THERFORE Ioseph was brought into Aegypt and Putiphar an Eunuch of Pharao prince of his armie a man of Aegypt bought him at the hand of the Ismaelites by whom he was brought †And our Lord was with him and he was a man that in al things did prosperously and he dwelt in his maisters house †who knewe verie wel that our Lord was with him and that al thinges which he did were directed by him in his hand †And Ioseph found grace before his maister and ministred to him by whom being made ruler ouer al his thinges he gouerned the house committed to him and al thinges that were deliuered vnto him †and our Lord blessed the house of the Aegyptian for Iosephes sake and multiplied as wel in houses as in landes al his substance †Neither knew he any other thing but the bread which he did eate And Ioseph was of beautiful countenance and comely fauored to behold †After manie dayes therfore his maistresse cast her eyes on Ioseph and said Sleepe with me †Who in no wise assenting to that wicked act said to her Behold my maister hauing deliuered al thinges vnto me knoweth not what he hath in his owne house †neither is there any thing which is not in my power or that he hath not deliuered to me beside thee that art his wife how therfore can I do this wicked thing and sinne against my God †With these kinde of wordes day by day both the woman was importune vpon the young man and he refused the aduoutrie †And it chanced on a certaine day that Ioseph went into the house and did some businesse without anie man with him †and â—he catching the skirte of his garment said Sleepe with me who leauing the cloke in her hand fled and went forth abroad †And when the woman sawe the garment in her handes and her selfe to be contemned †she called to her the men of her house and said to them See he hath brought in an Hebrew to delude vs he came vpon me for to lie with me and when I had cried our †and he heard my voice he left the cloake that I hold and fled forth †For an argument therfore of her credite she reserued the cloake and shewed it to her husband returning home †and said There came vnto me the Hebrew seruant whom thou didest bring hither for to delude me †and when he heard me crie he left the cloke which I held and fled forth †His maister hearing these thinges and geuing ouer light credite to his wiues wordes was very wrath †and deliuered Ioseph into prison where the kinges prisoners were kept and he was there shut vp †And our Lord was with Ioseph and hauing mercie vpon him gaue him grace in the sight of the chiefe of the prison †Who deliuered in his hand al the prisoners that were kept in custodie and whatsoeuer was done was vnder him †Neyther did himselfe knowe any thing hauing committed al things to him for our Lord was with him and directed al his workes CHAP. XL. Ioseph interpreteth the dreames of two Eunuches prisoners 12. that the one should be restored to his office 16. the other be hanged 20. The third day the euent declareth the interpretations to be true but Ioseph is forgotten THESE thinges being so done it chanced that two Eunuches the cupbearer of the king of Aegypt and his baker offended against their lord †And Pharao being wrath against them for the one was chiefe of the cupbearers the other chiefe baker †he sent them into the prison of the captaine of the souldiers in the which Ioseph also was prisoner †But the keeper of the prison deliuered them to Ioseph who also ministred to them some litle time was passed and they were kept in custodie †And they sawe ech of them both a dreame in one night according to an interpretation agreing to them selues †to whom when Ioseph was entred in the morning and saw them sad †he asked them saying Why is your countenance sadder to day then it was woont †Who answered We haue seene a dreame there is no bodie to interprete it to vs. And Ioseph said to them Why “ doth not interpretation belong to God Tel me what you haue seene †The chiefe of the cup-bearers first told his dreame I saw before me a vine †wherin were three branches growing by litle and litle into buddes and after the blossomes the grapes waxed ripe †and the cup of Pharao in my hand and I tooke the grapes and wrong them into the cup which I held and I gaue the cup to Pharao †Ioseph answered This is the interpretation of the dreame The three branches are yet three dayes †after the which Pharao wil remember thy seruice and wil restore thee to thy old degree and thou shalt geue him the cup according to thyne office as before thou haddest wont to doe †Only remember me when it shal be wel with thee and doe me this mercie to put Pharao in mind that he take me out of this prison †because I was taken away by stealth out of the land of the hebrewes and here an innocent was I cast into the lake †The maister of the bakers seing that he had wisely resolued the dreame he said And I also saw a dreame That I had three baskettes of meale vpon my head †and that in one basket that was the higher I caried al meates that are made by the art of baking and that the birds did eate out of it †Ioseph answered This is the interpretation of the dreame The three basketts are yet three dayes †after the which Pharao wil take thy head from thee and hang thee on the crosse and the foules shal teare thy flesh †The third day after this was the birth day of Pharao who making a great feast to his seruantes at the
Who is this that said what shal Saul reigne ouer vs Geue vs the men and we wil kil them †And Saul sayd No man shal be killed this day because our Lord this day hath releued Israel †And Samuel said to the people Come and let vs goe into Galgal and let vs renewe there a kingdome †And al the people went into Galgal and there they made Saul king before our Lord in Galgal they immolated there pacifique victimes before our Lord. And Saul reioysed there and al the men of Israel excedingly CHAP. XII Samuel being iustified by the people for his good behauiour 6. chargeth them with ingratitude towardes God 14. admonishing them and shewing by a signe that they offended in demanding a king 20. Exhorteth them now to serue God promiseth to pray for them and forwarneth that they shal receiue as they deserue AND Samuel sayd to al Israel Behold I haue heard your voice according to al thinges which you haue spoken to me and I haue appointed a king ouer you †And now the king goeth before you and I am waxen old and haue gray heares moreouer my sonnes are with you therfore hauing conuersed with you from my youth vntil this day loe I am readie †Speake of me before our Lord and before his Christ whether I haue taken any mans oxe or asse If I haue calumniated any man if I haue oppressed any man if I haue taken gift of any mans hand and I wil contemne that same this day and wil restore it to you †And they said thou hast not calumniated vs nor oppressed vs nor taken ought of any mans hand †And he sayd to them Witnes is our Lord against you and witnes is his Christ in this day that you haue not found any thing in my hand And they said Witnes †And Samuel said to the people Our Lord who made Moyses and Aaron and brought our fathers out of the Land of Aegypt is present †Now therefore stand that I may contend in iudgement against you before our Lord concerning al the mercies of our Lord which he hath done with you and with your fathers †how Iacob entred into Aegypt and your fathers cried to our Lord and our Lord sent Moyses and Aaron and brought your fathers out of Aegypt and placed them in this place †Who forgat our Lord their God and he deliuered them in the hand of Sisara master of the hoste of Haser and in the hand of the Philisthijmes and in the hand of the king of Moab and they sought against them †But afterward they cried to our Lord and said We haue sinned because we haue forsaken our Lord and haue serued Baalim and Astaroth now therefore deliuer vs from the hand of our enemies and we wil serue thee †And our Lord sent Ierobaal and Badan and Iepte and Samuel and deliuered you from the hand of your enemies round about and you dwelt securely †But you seing that Naas king of the children of Ammon was come against you you said to me Not so but a king shal reigne ouer vs whereas our Lord your God did reigne among you †Now therfore your king is readie whom you haue chosen and desired behold our Lord hath geuen you a king †If you shal feare our Lord and serue him and heare his voice and not exasperat the mouth of our Lord both you and the king which reigneth ouer you shal be folowers of our Lord your God †but if you wil nor heare the voice of our Lord but shal exasperat his wordes the hand of our Lord shal be vpon you and vpon your fathers †But now also stand and see this great thing which our Lord wil doe in your sight †Is it not wheare haruest to day I wil cal vpon our Lord he wil geue * noyses and rayne and you shal know and see that you haue done great euil to your selues in the sight of our Lord desiring a king ouer you †And Samuel cried to our Lord and our Lord gaue noyses and raine in that day †And al the people feared excedingly our Lord and Samuel And al the people said to Samuel Pray for thy seruantes to our Lord thy God that we die not for we haue added euil to al our sinnes that we desired vnto vs a king †And Samuel sayd to the people Feare not you haue done al this euil but yet depart not from the backe of our Lord but serue our Lord in al your hart †And decline not after vaine thinges which shal not profite you nor deliuer you because they are vaine †And our Lord wil not forsake his people for his great name because our Lord hath sworne to make you a people to him self †And farre from me be this sinne in our Lord that I should cease to pray for you and I wil teach you the good and right way †Therefore feare our Lord and serue him in truth and from your whole hart for you haue seene the great workes which he hath done among you †But if you shal perseuer in malice both you and your king shal perish together CHAP. XIII Saul and Ionathas preuaile in battel against the Philisthijms 5. who increasing their forcâ—s the Israâ—lites for feaâ—e flee away and hid themselues 8. Samuel not coming to the campe Saul presumeth to offer sacrifice 11. for which Samuel reproueth him and declareth that his kingdom shal be translated to an other 17. The Philisthijms oppresse the Israelites and depriue them of armour A CHILD of one yeare was Saul when he began to reigne and two yeares he reigned ouer Israel †And Saul chose to him selfe three thousand of Israel and there were with Saul two thousand in Machmas and in the mount of Bethel and a thousand with Ionathas in Gabaa of Beniamin moreouer the rest of the people he sent backe euerie man into their tabernacles †And Ionathas stroke the garrison of the Philisthijms which was in Gabaa Which when the Philisthijms had heard Saul sounded with the trumpet in al the land saying Let the Hebrewes heare †And al Israel heard this maner of bruite Saul hath striken the garrison of the Philisthijms and Israel tooke courage against the Philisthijms The people therfore cried after Saul in Galgal †And the Philisthims were gathered together to fight against Israel thirtie thousand chariotes and six thousand horsemen and the rest of the common people as the sand which is in the sea shore very much And going vp they camped in Machmas at the East of Bethauen †Which when the men of Israel had seene them selues put in a streict for the people was afflicted they hid them selues in caues and in secrete places in rockes also and in dennes and in cesternes †And the Hebrewes passed Iordan into the Land of Gad and Galaad And when Saul was yet in Galgal al the people was sore afrayd which
laide oppen before prophane persons S. Gregorie also alleageth an other reason ho. 17. in Ezech. that occasion of humilitie may be geuen vs by those thinges which are hidden in holie Scriptures And increase also of merite by beleuing more then we vnderstand because faith hath not merite where reason geueth experiment THE ARGVMENT OF THE PROPHECIE OF ISAIE ISaie the sonne of Aâ—os and nephew as S. Ierom insinuateth to king Amasias prophecied in the times of Osias Ioathan Achaz Ezechias and in the beginning of Manasses Kinges of Iuda in al aboue three score yeares and was cruelly put to death sawed into partes by commandment of Manasses He is commonly called the Euangelical Prophet for his ample and particular speaches of Christ more large and more plaine then in aâ—â—e other of the old Prophetes His stile is high and eloquent according to his liberal education being of the royal bloud For so it pleaseth the Holie Ghost to vtter his diuine prophecies diuersly according to the qualities and conditions of the persons by whom he speaketh by Isaie in a loftie and by Amos in a meane stile as a musitian soundeth the same songue by a simple pipe by a corneâ— trumpet or other musical instrument Which S. Paul also witnesseth saying Diuersly and by diuers meanes God spake to the fathers in the Prophetes Isaie therfore conuersing in the kingdom of Iuda especially in the Emperial and Metropolitan citie of Ierusalem preached prophecied manie thinges perteyning to the Tribes of Iuda and Beniamin as also to the tribe of Leui. Which after the schisme of Ieroboam repayred in maner al to the kingdom of Iuda where God was rightly serued He prophecied also of the tenne Tribes the kingdom of Israel of the future captiuities of them both and of the reduction of Iuda Also he prophecied of other nations and peoples with whom the Iewes had either emnitie or freindlie conuersation and of al the world But most especially of the coming of Christ to redeme and deliuer mankind from captiuitie of sinne The whole prophecie conteyneth two general partes First more principally the Prophet admonisheth and threatneth the people that they shal be punished for their manifold sinnes in the 39. former chapters In the other 27. he comforteth them signifying that God of his mercie wil after chatisment their repentance deliuer them from their aduersaries Yet so that ech part participateth of the principal contents with the other More particularly the whole booke may be diuided into eight partes In the twelue first chapters the Prophet admonisheth alsortes in the kingdom of Iuda of their ingratitude towards God with manie other sinnes and of iust punishment but mixt with consolation of Gods mercie and thanksegeuing for the same In eleuen chapters folowing he directeth his speach to other Nations aduersaries to the Iewes In foure more he extendeth his admonitions to al the world stil intermixing some consolations In other foure he reprehendeth both the kingdoms of Israel and Iuda for seeking helpe of strange nations In the next eight chapters he prophecieth of diuers dangers immineÌ„t to the kingdom of Iuda of their captiuitie in Babylon of Gods benignitie deliuering them very much in euerie part of Christ and his Church Then in fiue chapters he prophecieth very particularly of the comfortable deliuerie from sinne by Christ In other foure from temporal captiuitie by Cyrus King of Assirians And finally in the last eightene chapters he prophecieth largely of the perfect deliuerie by Christ conuersion of al Nations reiection of the Iewes til nere the end of the world when they shal also returne to Christ THE PROPHECIE OF ISAIE CHAP. I. Isaie prophecying in the dayes of foure kinges of Iuda 2. admonisheth both princes and people of their ingratitude and other sinnes against God 7. for which they shal be led captiue 11. Neither shal sacrifices nor prayers saue them 16. except they cleanse their soules from sinnes 20. which they not doing shal be seuerely punished 26. Wherby the reliques shal be purged and the Church shal flourish THE vision of Isaie the sonne of Amos which he sawe concerning Iuda and Ierusalem in the dayes of Ozias Ioathan Achaz and Ezechias kinges of Iuda †Heare ye heauens geue eare ô earth because our Lord hath spoken I haue brought vp children and exalted them but they haue despised me †The oxe hath knowen his owner and the asse his masters crib but Israel hath not knowen me and my people hath not vnderstood †Woe to the sinful nation the people loden with greeuous iniquitie the wicked seede vngracious children they haue forsaken our Lord they haue blasphemed the holie one of Israel they are reuolted backewards †For what shal I strike you anie more which adde preuarication euerie head is sicke euerie hart in heauines †From the sole of the foote vnto the toppe of the head there is no health therein wound and wayle and swelling stroke it is not bound vp nor cured with medicine nor mollified with oile †Your land is desolate your cities burnt with fire your countrie strangers deuoure before your face and it shal be made desolate as in the spoile of enemies †And the daughter of Sion shal be left as a vineyard and as a cottage in a place of cucumbers and as a citie that is wasted †Vnlesse the Lord of hostes had lefte vs seed we had beene as Sodom and we should be like to Gomorrha †Heare the word of our Lord ye princes of Sodom geue eare to the law of our God ye people of Gomorrha †To what purpose do you offer me the multitude of your victimes saith our Lord I am ful the holocaust oframmes and the fatte of fatlings and the bloud of calues and lambes and buck goates I haue not desired †When you should haue come before my sight who sought for these thinges at your handes that you should walke in my courtes †Offer sacrifice no more in vaine incense is abomination to me The Newe moone and the Sabbath and other sestiuities I wil not abide your assemblies are wicked †My soule hateth your Calendes and your solemnities they are become tedious to me I haue laboured in susteyning †And when you shal streach forth your hands I wil turne away mine eies from you when you shal multiplie prayer I wil not heare for your handes are ful of bloud †Wash you be cleane take away the euil of your cogitations from mine eies cease to doe peruersely †Lerne to doe good seeke iudgement succour the oppressed iudge for the pupil defend the widow †And come and accuse me sayth our Lord if your sinnes shal be as scarlet they shal be made white as snow and if they be red as vermelon they shal be white as wooll †If you be willing and wil heare me you shal eate the good thinges
of his owne wineyard and euerie man of his owne figtree and drinke ye euerie man the water of his owne cesterne †til I come and take you away to a land that is as your owne a land of corne and of wine a land of bread and vineyards †Neither let Ezechias truble you saying Our Lord wil deliuer vs. Why haue the goddes of the nations deliuered euerie one their land out of the hand of the king of Assyrians †Where is the god of Emath and Arphad where is the god of Sepharuaim haue they deliuered Samaria out of my hand †Who is there of al the goddes of these landes which hath deliuered their land out of my hand that the Lord can deliuer Ierusalem out of any hand †And they held their peace and answered him not a word For the king had commanded saying Answer him not †And Eliacim the sonne of Helcias that was ouer the house and Sobna the scribe and Ioahe the sonne of Asaph the commenter went in to Ezechias their garments rent and told him the wordes of Rabsaces CHAP. XXXVII King Ezechias requesteth the prayers of Isaie the prophet 6. who assureth the king of Gods helpe 8. In the meane time the enimies threatening and blaspheming 14. King Ezechias prayeth 21. God promiseth to protect Ierusalem 36 and by an Angel killeth in one night an hundred eigtiefiue thousand Assirians 37. Their king returneth to Niâ—â—ue and is slaine by his owne sonnes AND it came to passe when king Ezechias had heard it he rent his garments and was wrapped in sackcloth entred into the house of our Lord. †And he sent Eliacim which was ouer the house and Sobna the scribe and the ancients of the priestes couered with sackclothes to Isaie the sonne of Amos the prophete †and they sayd to him Thus sayth Ezechias This day is a day of tribulation and of rebuke and of blasphemie because the children are come euen to the birth and there is not strength to bring forth †If by any meanes our Lord thy God wil heare the wordes of Rabsaces whom the king of Assyrians his Lord hath sent to blaspheme the liuing God to vpbraide with words which our Lord thy God hath heard lift vp prayer therfore for the remnant that are left †And the seruaÌ„ts of Ezechias came to Isaie †And Isaie sayd to them Thus shal you say to your master Thus saith our Lord Feare not at the face of the wordes which thou hast heard where with the seruants of the king of the Assyrians haue blasphemed me †Behold I wil geue him a spirit and he shal heare a message and shal returne to his countrie and I wil make him fal by the sword in his owne countrie †And Rabsaces returned and found the king of Assyrians fighting agaynst Lobna For he heard that he was departed from Lachis †and he heard of Tharaca the king of Aethiopia them that sayd He is come forth to fight agaynst thee Which when he had heard he sent messengers to Ezechias saying †Thus shal you say to Ezechaias the king of Iuda speaking Let not thy God deceiue thee in whom thou hast confidence saying Ierusalen shal not be geuen into the hand of the king of the Assyrians †Loe thou hast heard al thinges the kinges of the Assyrians haue done to al countries which they haue subuerted and canst thou be deliuered †Why haue the goddes of the nations deliuered them whom my fathers haue subuerted Gozam and Haram and Reseph and the children of Eden that were in Thalassar †Where is the king of Emath and the king of Arphad and the king of the citie of Sepharuaim of Ana Aua †And Ezechias tooke the letters of the hand of the messengers and read them and went vp into the house of our Lord and Ezchias layd them open before our Lord †And Ezchias prayed to our Lord saying †O Lord of hostes God of Israel which sittest vpon the Cherubs thou art the onlie God of al the kingdomes of the earth thou hast made heauen and earth †Incline ô Lord thine eare and heare open ô Lord thine eies and see and heare al the wordes of Sennacherib which he hath sent to blaspheme the liuing God †For in verie deede ô Lord the kinges of the Assyrians haue made landes desolate and the countries of the same †And they haue geuen their goddes to fyre for they were not goddes but the workes of mens handes wood stone they brake them in peeces †And now ô Lord our God saue vs out of his hand and let al the kingdomes of the earth knowe that thou onlie art the Lord. †And Isaie the sonne of Amos sent to Ezechias saying Thus sayth our Lord the God of Israel For the thinges that thou praied me concerning Sennacherib the king of Assyrians †this is the word which our Lord hath spoken vpon him The virgin daughter of Sion hath despised thee and scorned thee the daughter of Ierusalem hath wagged the head after thee †Whom hast thou vpbrayded and whom hast thou blasphemed and vpon whom hast thou exalted voice and lifted vp the height of thine eies To the holie one of Israel †By the hand of thy seruants thou hast vpbrayded our Lord and hast sayd In the multitude of my chariotes haue I climed the height of mountaynes the toppes of Libanus and I wil cut downe the high cedres therof the chosen firre trees therof and wil enter to the toppe of the height therof to the forest of his Carmel †I haue digged and drunken the water and haue dried vp with the steppe of my foote al the riuers of the rampiers †Why hast thou not heard what I haue done to him of old from ancient daies haue I formed it and now I haue brought it to effect and it is made to the rooting out of litle hilles bickering together and of sensed cities †The inhabitants of them with shortened hand haue trembled and are confounded they are become as hay of the field and grasse of the pasture ground and herbe of the house toppes which hath withered before it was ripe †I haue knowen thy habitation and thy going out and thy coming in and thy madnes agaynst me †When thou didstrage agaynst me thy pride ascended into mine eares therfore I wil put a ring in thy nosthrels and a bitte in thy lippes wil bring thee backe into the way by which thou camest †But to thâ—e this shal be a signe eate this yeare the thinges that grow of themselues and in the second yeare eate fruites but in the third yeare sow and reape plant vineyards and eate the fruite of them †And that which shal be saued of the house of Iuda and which is leaft shal take roote downeward and shal beare fruite vpward †because out of Ierusalem there shal a remnant goe forth and saluation from mount
a child to be corrected vnto amendment but as an enemie was suffered to be indurate For of them whom Gods mercie suffereth not to be indurate it is written God scourgeth euerie child vvhom he receiueth And in an other place VVhom I loue I correct and chastise Againe VVhom God loueth he chastiseth Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice but certainly beleue that not Gods violence made Pharao indurate but his owne wickednes and his vntamed pride against Gods precepts Againe what els is it to say I vvil indurate his hart but when my grace is absent from him his owne wickednes wil obdurate him To know this by examples water is congeled with vehement cold but the heate of the sunne coming vpon it is resolued and the sunne departing it freezeth againe In like maner by the lasines of sinners charitie waâ—eth cold they are hardned as yse but when the heate of Gods mercie commeth vpon them they are againe soâ—tned So Pharao without pittie or compassion afflicting the Hebrewes became as hard as yse but Gods hand touching him with afflictions he made humble supplication that Moyses and Aaron would pray to God for him promising what they demanded againe when the plagues were remoued he was more indurate against God and his people then before VVherby we see Gods gentlenes indulgence and sparing of Pharao not his â—igour nor his wil or set purpose but his permission and Pharaoes owne wilful malice hardned his hart and brought him to obstinate contempt of Gods coÌ„mandments And therfore God did only indurate him in that coÌ„mon phrase of speaking as a father or a maister hauing brought vp his child or seruant delicatly and not sufficiently punished his frequent faultes wherby he becometh worse and worse desperate and obdurate at last the father or maister saieth I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure haue nourished thy peruersnes and carelesnes yet he saieth not this as though by his wil and intention but by his goodnes and gentlenes the man became so wicked It may here be demanded againe why did not our Lord so mercifully punish Pharao as wholy to reclame him for it semeth that had benne greatest mercie and God dealeth so with some why doth he not with al that al might be saued First it is most iustly and rightly ascribed to their iniquitie which deserue to be indurate againe why this sinner is reclaimed and not an other of the same il deserts is to be referred to Gods inscrutable iudgements which are often secrete neuer vniust Let it therfore suffice piously and humbly to beleue that as Moyses testifieth God is faithful and vvithout anie iniquitie iust and right and as the royal Prophet also professeth Thou art not a God that vvâ—â—â— iniquitie and as the Apostle teacheth there is no iniquitie vvith God By al which and some more to the same effect which we omit S. Augustin concludeth againe that properly Pharao hardened his owne hart God only by bestowing benefites vpon him which he abused and not plaguing him so much as he deserued but letting him liue and reigne and persecute the Church for the time vntil he and al his armie were in the middes of the sea VVhither as the same lerned father noteth ser 89. their owne desperate boldnes drew them vaine furie through their owne madnes prouoking them to goe so farre where God not working but only ceasing to continew his miracle the waters returning to their owne nature and meeting together inuolued and drowned them al. Other like expositions the same lerned father hath in other places As q. 18. super Exodum he teacheth that Pharao being already so wicked through his owne fault other things were done to him and his people which partly were to the correction of others and might haue bene to his but he abusing al became worse worse by Gods suffering and dispensation not only for his 〈◊〉 but euidently iust punishment Li. 5. cont Iulian c. 3. touching the ground of tentation he alleageth the Apostle saying Euerie one is tempted of his ovvne concupiscence abstracted and allured but touching one kind of Gods punishing some that are ouerwhelmed in obstinate sinnes he alleageth the saying of an other Aopstle God hath deliuered them into passions of ignominie and into a reprobate â—â—nâ—e to do those things that are not conuenient for God deliuereth them saith he conveniently that the same sinnes are made both punishments of sinnes past and are deserts of punishments to come Yet he maketh not the willes euil but vseth the euil as he wil who can not wil anie thing vniuâ—â—ly Againe q. 24. It appeareth saith he that the causes of induration of Pharaoes hart were not only for that his Inchanters did like things to those which Moyses and Aaron did but the very patience of God by which he spared him Gods patience according to mens hartes is profitable to some to repentance to some vnprofitable to resist God persist in euil yet not of it selfe vnprofitable but through the euil hart Briefly q 36. I haue harned Pharaoes hart that is I haue bene patient ouer him and his seruants Epist 105. God doth not indurate by imperting malice but by not imperting mercie or grace Li de Proedâ—st Grat. c 4. God is sayed to indurate him whom he wil not mollisie So to make him blinde whom he wil not illuminate So also to repel him whom he wil not cal And â— 6 what is that to say I vvil indurate his hart but I wil not mollifie it cap 14. It ought to haue auailed Pharao to saluation that Gods patience deâ—erring his iust and deserued punishment multiplied vpon him frequent stripes of miracles or miraculous punishmeÌ„ts Cap 15. Did not Nabucodonosor repent being punished after innumerable impieties and recouered the kingdome which he had lost But Pharao by punishment became more obdurate and perished Both were men both Kings both persecutors of Gods people both gently admonished by punishments VVhat then made their endes diuers but that the one feeling Gods hand mourned in remembrance of his owne iniquitie the other by his freewil fought against Gods most merciful veritie Neither is this the doctrin of S. Augustin alone but of other Doctors also Origen li. 3. Periarch c. de Libert arbitrij saieth the Scripture sheweth manifestly that Pharao was indurate by his owne wil. For so God saied to him Thou vvouldest not If thou vvilt not dismisse Israel S. Basil Orat. quod Deus non sit auctor malorum saieth God beginning with lesse scourges proceeded with greater and greater to plague Pharao but did not mollifie him being obstinate neither yet did punish him with death vntil he drowned himselfe when he presumed through pride to passe the same way by which the iust went
thy sight I wil goe quickly and see my brethren For this cause he came not to the kings table †But Saul being wrath against Ionathas said to him Thou sonne of a woman which of her owne accord rauisheth a man am I ignorant that thou louest the sonne of Isai vnto thyne owne confusion and to the confusion of thyne ignominious mother †For al the dayes that the sonne of Isai shal liue vpon the earth thou shalt not be established nor thy kingdom Therefore now presently send and bring him to me because he is the sonne of death †And Ionathas answering Saul his father faid Why shal he dye what hath he done †And Saul caught a speare to strike him And Ionathas vnderstood that it was determined of his father that he would kil Dauid †Ionathas therefore rose from the table in anger of furie and did not eate bread the second day of the calendes For he was stroken heauie vpon Dauid because his father had confounded him †And when the morning appeared Ionathas came into the field according to the appointment with Dauid and a little boy with him †and said to his boy Goe and fetch me the arrowes which I shoote And when the boy had runne he shotte an other arrowe beyond the boy †The boy therefore came to the place of the arrowe which Ionathas had shotte and Ionathas cried behind the back of the boy and said Loe the arrowe is there further beyond thee †And Ionathas cried againe behind the back of the boy saying Make hast spedely stand not And Ionathas his boy gathered vp his arrowes and brought them to his master †and he was altogether ignorant what was done for only Ionathas and Dauid knew the matter †Ionathas therefore gaue his armourâ— to the boy and said to him Goe and cary them into the citie †And when the boy was gone Dauid rose out of his place which did bend to the South and falling flatt on the ground adored thrise and kissing one another they wept together but Dauid more †Ionathas therefore said to Dauid Goe in peace what soeuer we haue sworne both of vs in the name of our Lord saying Our Lord be betwen me and thee and betwen my seede and thy seede for euer †And Dauid arose and departed but Ionathas also entred into the Citie CHAP. XXI In case of necessitie Achimelech the priest gâ—ueth halowed bread to Dauid 8. also the sword which he had taken from Goliath 10. then Dauid going to Achis king of Geth is forced to faine himself madde AND Dauid came into Nobe to Achimelech the priest Achimelech was astonyed because Dauid was come And he said to him Why thou alone and none is with thee †And Dauid said to Achimelech the priest The king hath commanded me a word and said Let no man know the thing for which thou art sent by me and what maner precepts I haue geuen thee for my seruantes also I haue appointed into such and such a place †Now therfore if thou haue any thing at hand yea if but fiue loaues geue me or whatsoeuer thou shalt finde †And the priest answered Dauid saying I haue no lay breads at hand but only holy bread if the seruants be cleane especially from wemen †And Dauid answered the priest and said to him And truly if the matter be concerning wemen we haue refrained our selues from yesterday and the day before when we came forâ—h and the vessels of the seruants were holie Moreouer this way is polluted but it also shal be sanctified this day in the vessels †The priest therefore gaue him halowed bread for neither was anie bread there but only the loaues of proposition which had bene taken away from the face of our Lord that hoate loaues might be sette downe †And there was there a certaine man of the seruantes of Saul that day within the tabernacle of our Lord and his name was Doeg an Idumeite the mightiâ—st of Saules pastours †And Dauid said to Achimelech Hâ—st thou here at hand a speare or a sword because myn owne sword and myne owne weapons I tooke not with me for the kings word hastened forward †And the priest said Loe here the sword of Goliath the Philistian whom thou slewest in the Valley of terebinth is wrapped vp in a mantel behind the Ephod if thou wilt take this take it for neither is here any other beside that And Dauid said There is none other like to that geue me it †Dauid therefore arose and fled that day from the face of Saul and came to Achis the king of Geth †and the seruantes of Achis said to him when they had seene Dauid Is not this Dauid the king of the land Did they not sing in dances to this man saying Saul stroke a thousand and Dauid ten thousand †But Dauid put these wordes in his hart and feared excedingly at the face of Achis the king of Geth †And he changed his countenance before them and slipt downe betwen their handes and he stumbled at the doores of the gate his spittle ranne downe vpon his bearde †And Achis said to his seruantes You haue seene the man madde why haue you brought him to me †Doe we lack madde men that you haue brought in this felowe to play the madde man in my presence shal this man enter into my house CHAP. XXII Dauid with a great retinâ—â— goeth to the king of Moab 5. but by aduise of Gad the prophet returneth into Iuda 6. Saul lamenting that many conspire against him 9. Doeg accuseth Achimelech 14. who iustifieth both Dauid and himself 16. He and al the Priestes with much people in Nobe are slaine by Sauls commandment 20. onlie Abiathar escaping flieth to Dauid DAVID therefore went from thence and fled to the caue of Odellam Which when his brethren had heard and a his fathers house they went downe to him thither †And there were gathered vnto him al that were in distresse and oppressed with debt and of a pensiue hart and he was made their prince and there were with him about foure hundred men †And Dauid departed from thence into Maspha which is Moab and he said to the king of Moab Let my father and my mother tary with you I besech thee til I know what God wil doe to me †And he left them before the face of the king of Moab and they abode with him al the dayes that Dauid was in garrison †And Gad the prophet said to Dauid Tary not in garrison depart and goe into the Land of Iuda And Dauid departed and came into the forest of Hare◠†And Saul heard that Dauid had appeared and the men that were with him And Saul when he abode in Gabaa and was in the wood which is in Rama holding a speare in his hand and al his seruantes that stood about him †he sayd to his seruantes that stoode about him Heare me
made himselfe a name when he returned hauing taken Syria in the Valle of Salt-pittes eightene thousand being slayne †and he put souldiours in Idumea and placed a garrison and al Idumea was made to serue Dauid and our Lord preserued Dauid in al thinges to whatsoeuer he proceeded †And Dauid reigned ouer al Israel Dauid also did iudgement and iustice to al his people †And Ioab the sonne of Seruia was ouer the armie moreouer losaphat the sonne of Ahilud was recorder †and Sadoc the sonne of Achitob and Achimelech the sonne of Abiathar were priestes and Saraias scribe †And Banaias the sonne of Ioiada was ouer the Cerethi and Phelethi and the sonnes of Dauid princes CHAP. IX Miphiboseth a lame sonne of Ionathas is piously releeud by Dauid 9. geuing to his vse the particuar inheritance of Saul AND Dauid sayd Is there any thinke you that is remaining of the house of Saul that I may do mercie with him for Ionathas sake †And there was of the house of Saul a seruant named Siba whom when the king had called vnto him he said to him art thou Siba And he answered I am so thy seruant †And the king said Is there anie remaining of the house of Saul that I may doe with him the mercie of God And Siba said to the king There is yet liuing a sonne of Ionathas lame of his feete †Where is he quoth he And Siba sayd to the king Behold he is in the house of Machir the sonne of Ammiel in Lodabar †King Dauid therefore sent and tooke him out of the house of Machir the sonne of Ammiel of Lodabar †And when Miphiboseth the sonne of Ionathas the sonne of Saul was come to Dauid he fel on his face and adored And Dauid said Miphiboseth Who answered Here I am thy seruant †And Dauid said to him Feare not because doing I wil do mercie on thee for Ionathas thy father I wil restore the landes of Saul thy father and thou shalt eate bread vpon my table alwaies †Who adoring him said Who am I thy seruant that thou hast respect vpon a dead dogge like vnto me †The king therefore called Siba the seruant of Saul and said to him Al thinges whatsoeuer were Sauls and al his house I haue geuen to thy masters sonne †Til for him therefore the land thou and thy sonnes and thy seruants and thou shalt bring in meates for thy masters sonne that he may be maintained and Miphiboseth the sonne of thy lord shal eate alwaies bread vpon my table And Siba had fiftene sonnes and twentie seruants †and Siba said to the king As thou my lord king hast commanded thy seruant so wil thy seruant doe and Miphiboseth shal eate vpon my table as one of the sonnes of the king †And Miphiboseth had a little sonne called Micha and al the kinred of the house of Siba serued Miphiboseth †Moreouer Miphiboseth dwelt in Ierusalem because he did eate alwaies of the kings table and he was lame on both feete CHAP. X. Hanon king of Ammon for euil entreating Dauids men sent vnto him of curtesie 7. is iustly plagued with his confederates 15. Also the second time they are ouerthrowen by Dauid AND it came to passe after these thinges that the king of the children of Ammon died and Hanon his sonne reigned for him †And Dauid said I wil doe mercie with Hanon the sonne of Naas as his father hath done mercie with me Dauid therefore sent conforting him by his seruants vpon his fathers death But when the seruantes of Dauid were come into the land of the children of Ammon †the princes of the children of Ammon said to Hanon their lord Thinkest thou that for the honour of thy father Dauid hath sent comforters vnto thee and not rather that he might search and spy into the citie and ouerthrow it hath Dauid sent his seruants vnto thee †Hanon therefore tooke the seruants of Dauid and shaued the one half of their breard and curte away halfe their garments vnto the burtockes and sent them away †Which when it was told Dauid he sent to meete them for the men were counfounded very fowly and Dauid commanded them Tary in Iericho til your beard be growen and then returne †And the children of Ammon seing that they had done iniurie to Dauid sent and hyred for wages the Syrian of Rohob and the Syrian of Soba twentie thousand footemen and of the king Maacha a thousand men and of Istob twelue thousand men †Which when Dauid had heard he sent Ioab and the whole armie of warryers †The children therefore of Ammon issued forth and sette their men in aray before the verie entrance of the gate but the Syrian of Soba and Rohab and Istob and Maacha were by them selues in the fielde †Ioab therefore seing that there was battel prepared against him both before him and behind him he piked out of al the chosen of Israel and directed his armie agaynst the Syrian †and the rest of the people he deliuered to Abisai his brother who directed his armie against the children of Ammon †And Ioab sayd If the Syrian shal preuayle against me thou shalt ayde me and if the children of Ammon shal preuayle agaynst thee I wil ayde thee †Play the man and let vs fight for our people and the citie of our God and our Lord wil doe that which is good in his sight †Ioab therefore and the people that were with him began to fight against the Syrians Who immediatly fled from his face †And the children of Ammon seing that the Syrians were fled they also fled from the face of Abisai and entred into the citie and Ioab returned from the children of Ammon and came to Ierusalem †Therefore the Syrians seing that they were fallen before Israel they gathered themselues together †And Adar-ezer sent and fetched out the Syrians that were beyond the riuer and brought their armie and Sobach the maister of Adar-ezers warre was their chief captaine †Which when it was told Dauid he gathered together al Israel and passed ouer Iordan and came into Helam the Syrians put them selues in aray against Dauid fought against him †And the Syrians fled from the face of Israel and Dauid slewe of the Syrians seuen hundred chariotes and fourtie thousand horsemen and Sobach the prince of the warre he stroke who forth with died †And al the kinges that were to ayde Adarezer seing them selues ouercome of Israel were afrayd and fled eight fiftie thousand before Israel And they made peace with Israel and serued them and the Syrians were afrayd any more to ayde the children of Ammon CHAP. XI Dauid ouercome with concupiscence committeth adulterie with Bethsabee 6. not finding other meanes to hide the crime causeth her husband Vrias to be slaine 27. Then marieth her she beareth a sonne and God is offended AND it came to
desert †And Sadoc also the priest came and al the Leuites with him carying the arke of the couenant of God and they sette downe the arke of God Abiathar ascended til al the people was fully passed which was come forth of the citie †And the king sayd to Sadoc Cary backe the Arke of God into the citie if I shal finde grace in the sight of my Lord he wil bring me agayne and wil show me it and his tabernacle †But if he shal say to me Thou pleasest me not I am readie let him doe that which is good before him †And the king sayd to Sadoc the priest O seer returne into the citie in peace and Achimaas thy sonne and Ionathas the sonne of Abiathar your two sonnes let them be with you †Behold I wil be hid in the champayne of the desert til there come word from you aduertising me †Sadoc therefore and Abiathar caryed backe the Arke of God into Ierusalem and they taried there †Moreouer Dauid went vp mount Oliuet climbing weeping going bare foote and his head couered yea and al the people which was with him their head couered went vp weeping †And it was told Dauid that Achitophel also was in the conspiracie with Absalom and Dauid sayd Infatuare o Lord I besech thee the counsel of Achitophel †And when Dauid went vp to the toppe of the mount wherein he would adore our Lord behold there mette him Chusai the Arachite his garment rent and his head ful of earth †And Dauid sayd to him If thou come with me thou shalt be a burden to me †but if thou returne into the citie and wilt say to Absalom I am thy seruant o king as I haue beene thy fathers seruant so I wil be thy seruant thou shalt defeate the counsel of Achitophel †And thou hast with thee Sadoch and Abiathar the priests and euery word whatsoeuer thou shalt heare from out of the kinges house thou shalt tel Sadoc and Abiathar the priestes †And there are with them their two sonnes Achimaas the sonne of Sadoc and Ionathas the sonne of Abiathar and you shal send by them vnto me euery word whatsoeuer you shal heare †Chusai therefore the frend of Dauid coming into the citie Absalom also entred into Ierusalem CHAP. XVI Siba bringing victuals obtaineth by false suggestion his maister Miphiboseths enheritance 5. Semei curseth and throweth stones at the king who neuertheles forbiddeth to kil him 15. Absalom entreth into Hierusalem 16. intertayneth Chusai 20. and by Achitophels aduise lieth with his fathers concubines AND when Dauid had passed a litle the toppe of the Mount Siba the seruant of Miphiboseth appeared coming to meete him with two asses which were loden with two hundred loaues and a hundred bunches of raysens an hundred masses of figges and a bottel of wine †And the king said to Siba What meane these thinges And Siba answered The asses are for the kinges houshould to sitte on and the loaues and the figges to eate for thy seruantes and the wine to drinke if any man shal fainte in the desert †And the king said Where is thy masters sonne And Siba answered the king He hath remained in Ierusalem saying This day wil the house of Israel restore me the kingdom of my father †And the king said to Siba Let al thinges be thine that were Miphiboseths And Siba said I besech thee let me find grace before thee my lord king †King Dauid therefore came as farre as Bahurim behold there came forth thence a man of the kinred of the house of Saul named Semei the sonne of Sera and he proceded going forth cursed †And he threw stones against Dauid against al the seruantes of king Dauid the whole people al the warriers went on the right and the left side of the king †And thus spake Semei when he cursed the king Come forth come forth thou man of bloud and man of Belial †Our Lord hath repayed thee al the bloud of the house of Saul because thou hast inuaded the kingdom for him and our Lord hath geuen the kingdom into the hand of Absalom thy sonne and behold thyne euiles presse thee because thou art a man of bloud †And Abisai the sonne of Seruia said to the king Why curseth this dead dogge my lord the king I wil goe and strike of his head †And the king said What is it to me and you ye sonnes of Saruia Let him alone that he may curse for our Lord hath commanded him to curse Dauid and who is he that dare say why hath he so done †And the king said to Abisai and to al his seruantes Behold my sonne that came out of my wombe seeketh my life how much more the sonne of Iemini let him alone that he may curse according to the precept of our Lord †if perhaps our Lord may respect mine affliction and our Lord may render me good for this dayes cursing †Dauid therefore walked and his companie in the way with him And Semei by the banke on the hils side went ouer against him cursing and casting stones against him and sprinkling earth †The king therefore came and al the people with him wearie and they were refreshed there †But Absalom and al his people entered into Ierusalem yea and Achitophel with him †And when Chusai the Arachite Dauids frend was come to Absalom he said to him God saue thee ô king God saue thee ô king †To whom Absalom is this quoth he thy kindenes toward thy frend why wentest thou not with thy frend †And Chusai answered Absalom Not so because I wil be his whom our Lord hath chosen and al this people and al Israel and with him wil tarie †Yea that I may adde this also whom shal I serue not the kinges sonne as I haue serued thy father so wil I serue thee also †And Absalom said to Achitophel Consult what we ought to doe †And Achitophel said to Absalom Goe in to the concubines of thy father which he hath left to keepe the house that when al Israel shal heare that thou hast defiled thy father their handes may be strengthened with thee †They pitched therefore a tent for Absalom in the house toppe and he went in to his fathers concubines before al Israel †And the counsel of Achitophel which he gaue in those dayes as if a man should consult God so was al the counsel of Achitophel both when he was with Dauid and when he was with Absalom CHAP. XVII Achitophel counselleth Absolom presenly to assault his father with forces 7. Chusai perswadeth the contrarie 15. and secretly aduertiseth the king therof 23. Achitophel hangeth him self 25. Absolom appointeth Amasa general of his armie 27. Other freindes bring victuals to the kinges campe ACHITOPHEL therefore said to Absolom I wil choose me twelue thousand men and rysing I wil pursew Dauid this night â€
And Iehu sayd to captaine Badacer Take him throwe him forth in the field of Naboth the Iezrahelite for I remember when I and thou sitting in a chariote did folow Achab this mans father that our Lord lifted vp this burden vpon him saying †If not for the bloud of Naboth and for the bloud of his children which I saw yesterday sayth our Lord I requiâ—e thee not in this field sayth our Lord. Now therfore take him and throw him into the field according to the word of our Lord †But Ochozias the king of Iuda seing this fled by the way of the house of the garden and Iehu pursewed him and said This man also strike ye in his chariote And they stroke him in the going vp of Ganer which is beside Ieblaam who fled into Mageddo and died there †And his seruantes layd him vpon his chariote and caried him into Ierusalem and they buried him there in his sepuâ—chre with his fathers in the Citie of Dauid †In the eleuenth yeare of Ioram the sonne of Achab reigned Ochozias ouer Iuda †and Iehu came into Iezrahel Moreouer Iezabel hearing of his entrance paynted her face with stibicke stone and decked her head and beheld through the window †Iehu coming at the gate and sayd Can there be peace to Zambri that killed his maister †And Iehu lifted vp his face to the window and sayd What is she And two or three eunuches bowed them selues to him †But he sayd to them Cast her downe headlong they threw her downe and the wal was sprinkled with the bloud and the hoofes of the horses trode her †And when he was entered in to eate and to drinke he sayd Goe and see that cursed woman and burie her because she is a kinges daughter †And when they went to burie her they found nothing but the skul and the feete and the extreme partes of the handes †And returning they told him And Iehu sayd It is the word of our Lord which he spake by his seruant Elias the Thesbite saying In the field of Iezrahel shal the dogges eate the flesh of Iezabel †and the flesh of Iezabel shal be as dung vpon the face of the earth in the field of Iezrahel so that they which passe by shal say Is this that same Iezabel CHAP. X. The Samaritanes fearing the force of Iehu choose no other king but offer him their seruice 6. and by his commandment kil the late kings seuentie sonnes 12. Fourtie two brothers of Ochazias late king of Iuda are slaine 15. Iehu making league with Ionadab vtterly destroyeth Achabs house 18. by a stratagem killeth al the worshippers of Baal 26. burneth his statua turneth his temple into a iakes 28. but maintaineth Ieroboams golden calues 32 The Asyrians afflict Israel 34. Iehâ— dieth and his sonne Ioachaz reigneth AND Achab had seuentie sonnes in Samaria Iehu therfore wrote letters and sent into Samaria to the chiefe of the citie and to the ancientes and to them that brought vp Achabs children saying †As sowne as you shal receiue these letters ye that haue your maisters sonnes and chariotes and horses and fensed cities and armou◠†choose the better and him that shal please you of your maisters sonnes and set him vpon his fathers throne and fight for the house of your lord †They were sore afrayd and sayd Behold two kinges could not stand before him and how shal we be able to resist †The ouerseers therfore of the house and the rulers of the citie and the ancientes and the tutors sent to Iehu saying We are thy seruantes whatsoeuer thou shalt command we wil doe neither wil we make vs a king Doe thou whatsoeuer pleaseth thee †And he wrote letters to them agayne the second tyme saying If you be mine and obey me take the heades of your maisters sonnes and come to me this verie houre to morow into Iezrahel Moreouer the kinges sonnes seuentie men were brought vp with the chiefe of the citie †And when the letters were come to them they tooke the kinges sonnes and slew seuentie men and put their heades in baskets and sent them to him into Iezrahel †And a messenger came told him saying They haue brought the heades of the kinges sonnes Who answered Lay them in two heapes by the entrance of the gate vntil morning †And when it was light he went forth and standing sayd to al the people You are iust If I haue conspired agaynst my maister and haue â—â—ayne him who hath strooken al these †See therfore now there hath not fallen of the wordes of our Lord on the ground which our Lord spake vpon the house of Achab and our Lord hath done that which he spake in the hand of his seruant Elias †Iehu therfore smote al that were leaft of the house of Achab in Iezrahel and al his nobles and familiars and priestes til there remayned no reliques of him †And he arose and came into Samaria and when he was come to the cabbin of the â—hepeheardes in the way †he found the brethren of Ochozias the king of Iuda and he sayd to them What are you Who answered We are the brethren of Ochozias and are come downe to salute the kinges sonnes and the queenessonnes †Who sayd Take them aliue Whom when they had taken aliue they killed them in a cesterne beside the cabbin two and fourtie men and he leaft not any of them †And when he was gone thence he found Ionadab the sonne of Rechab coming to meete him and he blessed him And he sayd to him Is thy hart right as my hart with thy hart And Ionadab sayd It is If it be so quoth he gâ—ue me thy hand Who gaue him his hand But he lifted him vp to him into the chariote †and sayd to him Come with me and see my zele for our Lord. And being sette in his chariote †he brought him into Samaria And he stroke al that were leaft of Achab in Samaria til there was not one according to the word of our Lord which he spake by Elias †Iehu therfore assembled al the people and sayd to them Achab worshipped Baal a litle but I wil worshipe him more †Now therfore cal to me al the prophetes of Baal and al his seruantes and al his priestes let there be none but that he come for I haue a great sacrifice to Baal He that shal be wanting shal not liue Moreouer Iehu did this craftely that he might destroy the worshippers of Baal †And he sayd Sanctifie a solemne day to Baal And he called †and sent into al the borders of Israel and al the seruantes of Baal came there was leaft not one that came not And they entered into the remple of Baal and the house of Baal was filled from one end to the other †And he sayd to them that were ouer the garmentes Bring forth garmentes for al the seruantes of Baal And they brought
then spiritual cogitations of faith and religion and therfore it is compared to a woman traueling with child who hath moâ—â— careful and greuous paines k In vvhich great confflict of mans spirite God by his grace geueth force to breake through the contrarie assaultes of our enimie to remoue al impediments and to ouercome the difficulties l This consideration that al is now done that was of old prophecied is a meruelous confirmation and consolation to Christians m Grace and mercie is only granted to those that are vvithin or come vnto the Catholique Church n As God is praised for his mercie so also for his iustice which do neuer preiudice the one the other o Consider the fortresses of the Church which are the holie Fathers and Doctors that watch and defend her vvalles p So rest you assured for al matters of faith in this pillar of truth q obserue and marke diligently how manie particular Churches were spedely founded in the world r and declare this to other generations that they may also hold fast the same faith or returne vnto it if they be relapsed or at last embrace it if sowner they haue not Å¿ Christ God incarnate that vvorketh al this is our very God and Sauiour not for a few yeares an hundred six hundred or a thousand but for euer and euer t he shal rule as a king and consequently haue a kingdom his militant Church euermore to the very end of this vvorld As he shal like vvise haue his triumphant Church in eternitie Exhortation â—o flee from sinne for feare of hel The 7. key a In this and diuers other titles both before and ye ensuing is said To the sonnes or for the sonnes of Core a Psalme or Canticle or vnderstanding the like but in no place a Psalme Canticle c. of the sonnes of Core vvhich no way proueth that they vvere the authores of such Psalmes but rather the contrarie b Al ye nations and sortes of people c that dwel vpon the earth lerne this lesson vvhich I wil teach you d Holie Dauid harkened to God inspiring him e and declared to others that vvhich he receiued from God f not only by his penne or tongue but also for better instilling it into their mindes he sounded it vpon the instrument called the Psalter vvhich had tâ—nne stringes signifying the obseruation of the tenne commandments g What especial thing is there in this life vvhy or for vvhich I or anie haue cause to feare â—he dreadful day of iudgement h Marry this we must feare iniquitie by which any supplanteth defraudeth oppresseth or anie vvay wrongeth others for that vvil inuolue the offender in the sentence of eternal damnation i Such be they that trust in their present powre riches or other wordlie thing k A mans owne brother can not helpe a sinner in that day l much lesse anie other man so the Hebrew phraise by zeugma vnderstandeth an other negatiue particle m stil suffer paine n and not dye but liue in eternal torments o Al both wise and foolish do dye temporally but the wise liuing in eternal ioy the foolish liue in eternal paine p those that beleue not anie other life after this q and those that beleuing an other life yet liue badly in this shal perish in eternal damnation r They shal neuer returne from their sepulchers Å¿ to enioy againe their houses and earthlie possessions t which vainely they labour to establish in their posteritie v A most pithie and brief consideration for man to thinke how absurdly he being endewed with reason vnderstanding free wil like vnto Angels and capable of eternal glorie setteth his vvhole studie and care vpon corporal and temporal thinges so making himselfe like vnto brute beastes vv This care of wordlie thinges is the stumbling block and cause of eternal ruine x yet they shal be obstinate and praise their owne desires stil persisting therin y Amongst other creatures a sheepe can least helpe her selfe in miserie euen so the damned in hel are altogether vnable to deliuer themselues from thence or to get any relief z in the general resurrection they shal be most of al in miserie as euer dying and neuer dead the iust vvhom they vvronged shal be their iudges al freindes shal faile them after they haue passed their glorie and pleasure in this vvorld a The confidence of the iust b He shal leaue al worldlie thinges and take nothing with him c temporally d so long as he enioyeth wordlie profites he wil seme gratful to God e but they shal not see the true light of heauen f Remember and consider ô worldlie man that God made thee an excellent creature which thou neglecting makest thyself like to a beast As v. 13. General Iudgement the 9. Key a To be songue or tuned by Asaph a maister of musike b God almightie who is greater then are al falsly supposed goddes or holie persons that patticipating of his goodnes are called goddes as Kinges Priestes Iudges coming into this world in mans nature calleth al men to saluation c The Church of Christ began in Sion d Christ that came in humilitie and more obscurely to suffer and to redeme vs vvil come iâ— maiestie and manifestly to iudge e Immediately before the general iudgement fire shal burne al transitorie thinges f Geue signes in the firmament g and in earth h VVhich know that to keepe Gods commandments in folowing vertues is aboue the oblation of external sacrifice i God instructeth his people k Sacrifices are gratful to God l but in regard that God needeth not these earthly thinges he rather requireth a gratful mind For otherwise man in dede can geue nothing to God seing al that is in the whole world is Gods owne in proprietie m Spiritual sacrifice of prayse n due payment of voluntarie vowes made in honour of God o and praying to him for helpe in tribulation are most grateful p He that wil teach others must especially flee from sinne serue God sincerly q God is honored by mans gratitude and other good workes Sacrifice of praise disposeth men to the fruit of external sacrifice The Sacrifice of the Eu harist prophecied The fourth penitential Psalme The 7. key a Pertayning not only to Dauid but also to al penitentes especially of the new testament b My sinnes being very great nede thy great mercie c Yea manie sortes of thy mercies not only remission of the crimes but also mitigation of the paines due for the same Thy merciful grace to be truly sorie to make some part of satisfaction to beware hereafter not to fal againe to geue better example of penance and of vertuous life and to perseuer to the end d O God thou hast forgeuen me and taken away my sinnes as thy prophet hath told me 2. Reg. 12. v. 13. but my soule so fouly polluted nedeth yet more washing e cleanse also the dregges that remaine and al
certaine that Salomon was sometime innocent and holie but was peruerted by wemen 3. Reg. 11. 3 Reg. 3. v 9. 12. :: Here againe it is euident that the Auctor reporteth Salomons speaches 1. Paral. 28. v. 5. 2. Par. 1. v. 9. :: VVisdom increated is with God yea is God him selfe Prou. 8. v. 22. :: VVisdom vvhich is geuen to men procedeth from God as a gift created :: Mans wisdom vvithout special wisdom from God is not sufficient to gouerne ourselues much lesse others The 3. part The excellent effectes of wisdom iustice :: Adam Gen. 1. v. 27. :: By this it is certaine that our first pareÌ„t Adam truly repented and had remission of his sinne Gen. 4. v. 8. Gen. 6. :: Noe. :: Abraham Gen. 19. :: Lot :: In al trees about Sodom there is only shew of fruite which when it is touched falleth into dust :: Lots wife an example of inconstancie :: Iacob Gen. 28. Gen. 37. :: Ioseph Gen. 41. :: Gods peculiar people Exo. 1. Exo. 3. Exo. 14. Exo. 12. Exo. 15. :: Moyses Exo. 16. Exo. 27. :: The Amalachites Exo. 17. Num 20. :: VVhen the Israelites wanted water God gaue them abundance out of rockes :: But turned the Aegyptians waters into blood :: After affliction the benefite of peace is more gratful :: Moyses was reiected when he iudged betwen his bretheren Exo. 2. :: 14. but was afterwards the deliuer of the whole people Act. 7. v. 45. Leuit. 26. v. 22. Iere. 8. v. 17. â— Aegyptians seruing beasts for goddes were plaged by frogges stuiphes flees and locustes :: God made no creature euil as the Manichees foolishly imagined neither is there any God but one who alone created al thinges :: From the land of Iurie called sacred because God was there tightly serued in the old testament and mans redemption vvas wrought there by Christ Exo. 23. Deut. 7. :: By custom malice became as it were natural after that nature was corrupted :: Gods powre being almightie is only limited by his vvil Rom. 1. v. 23. :: Serpents battes moles like beastes which seme not only super fluous in the world but also hurtful yet were estemed as goddes :: Knowing him to be the only true God by vvhom they saw their false goddes destroyed yet they did not serue him as God :: Gods most proper name is HE WHICH 1â— Exo. 3. v. 14. Rom. 1. Deut. 4. :: Seing no creature how excellent soeuer is or may be estemed a god it is more foolish to thinke an Image or statua or anie thing framed by mans handes can be God Isa 4. Iere. 10. God is the beginning of al thinges absolute and independing :: Great madnes to inuocate a wodden idol more base commonly more corruptible then the wood of a shippe :: As the Israelites went through the redsea :: The auctor prophetically alludeth to the wood of the Crosse on which our Sauiour redemed mankind :: From whole death procedeth mans iustification :: Inuention of Idols brought men to spiritual fornications corruption of maners :: This first idolatrie was only prâ—uâ—tly exercised by the father and his seruants at their masters coÌ„mandment by which occasion publique idolatrie came into the world wicked custom in time preuailing :: The name GOD in the proper signification can not be geuen to anie creature Manie enormious crimes procede from dolatrie :: Two sort es of periurie swearing by false goddes and swearing vntruthes Caluin falsly chargeth this booke vvith â—râ—or Gen. 31. Images of false goddes are rightly called idols Idolatrie begane by vvorshipping images of dead men vvith diuine honour Priuate idolatrie was before publique :: Of the diueâ—s sortes of idols and â—dolaters see our brife Annotion vpon the 113. Psal :: Idolaters hauing forsaken and forgot the onlie true God become as Atheists making their temporal gaine of false goddes :: And so waxing insolent contemte and persecute the seruants of God :: Some idolaters worshipped brute beastes for goddes as being better then sensles images but al are abominable :: The Aegyptians were plagued for their idolatrie :: And that by beastes because they worshipped beastes for goddes and by death of their first begotten for their crueltie against Gods people :: God punished his owne people as a father for their amendment :: The brasen serpent not by anie vertue inherent but as a signe of Gods fauoure vvas the meanes of curing the people Num. 21. :: VVith the plague of haile there vvas also fire mixed Exo. 9. v. 24. VVhich destroyed the profitable cattle :: But burnt not other beastes that plagued the Aegyptians :: Haile did not extinguish the fire by Gods povvre aboue nature :: See the miracles of Manna Annoe Exod 16. :: He speaketh againe of Manna :: The vaine imagination of the vvicked that himself shal be saued vvil faile him Exo. â— 10. :: Literally the 〈…〉 s â—â—â—â—a knes thâ—er dayes together Exo 10. v. 22. Morally they other gâ—nâ— les vvere in darknes vvithout faith in God til Christs Resurrection the third day :: A trubled conscience is a great torment :: This signified the conuersion of al nations to Christ :: The Church is called holie because it professeth holines and hath alwayes some holie men without the Church there is no sanctitie :: VVhen the Aegyptians drowned the Hebrews children Moyses was saued and reserued to guide the Israelites when the Aegyptians were drowned :: A prophecie of Christ comming into this world when there was temporal peace but extreme darkenes of â—gnorance :: An other example of difference in Gods punishing his people for their â—mendment and of the obstinate vnto their â—uine Exo 14. â— â—8 Num. 16. â— 46. Num 10 :: God foreseing the Aegyptians malice permitted them to persecute his people but was no way the cause nor auctor of their sinne Exo. 14. Exo. 16. :: The Amorrheites refused to grant them passage Num 21. v. 21. The Aegyptians brought them into seruitude Exo. 1. God changing the natural properties of elementes by them wrought iustice on sinners S. Greg. â—â— 35. in Euang. Exo. 9. v. 24. Exo. 16. v. 2â— Particular testimonies that this booke is holie Scripture It was written in Hebrew translated into Greke Difference betwen Ecclesiasticus and Ecclesiastes Panaretos The contents diuided into two partes By reason of a more perfect law the people of Israel were more renowmed then anie other nation in the world Deut. 4. :: Translations into other languages hardly expresse the seâ—se of the original tongue The 1. part Praises and preceptes of vvisdom :: Mans vvisdom is not able to comprehend the vvorkes of God :: Eternal glorie is the fruicte of the feare of our Lord not that this one vertue sufficeth but it is the beginning grounded in true faith and bringeth forth other vertues diuine giftes vvith the fruites of the Holie Ghost a ioyful crowne in the end Prou. 1. 9. :: Men drowned in