sonnes of Ioseph by their families The sonnes of Beniamin in their kinredes Bela of whom is the familie of the Belaites Asbel of whom is the familie of the Asbelites Ahiram of whom is the familie of the Ahiramites †Supham of whom is the familie of the Suphamites Hupham of whom is the familie of the Huphamites †The sonnes of Bela Hered and Noeman Of Hered the familie of the Heredites of Noeman the familie of the Noemanites †These are the sonnes of Beniamin by their kinredes whose number was fourtie fiue thousand six hundred †The sonnes of Dan by their kinredes Suham of whom is the familie of the Suhamites these are the kinredes of Dan by their families †al were Suhamites whose number was sixtie foure thousand foure hundred †The sonnes of Aser by their kinredes Iemna of whom is the familie of the Iemnaites Iessui of whom is the familie of the Iessuites Brie of whom is the familie of the Brieites †The sonnes of Brie Heber of whom is the familie of the Heberites and Melchiel of whom is the familie of the Melchielites †And the name of the daughter of Aser was Sara †these are the kinredes of the sonnes of Aser and their number fiftie three thousand foure hundred †The sonnes of Nephthali by their kinredes Iesiel of whom is the familie of the Iesielites Guni of whom is the familie of the Gunites †Ieser of whom is the familie of the Ieserites Sellem of whom is the familie of the Sellemites †these are the kinredes of the sonnes of Nephthali by their families whose number was fourtie fiue thousand foure hundred †This is the summe of the children of Israel that were reckened six hundred thousand and a thousand seuen hundred thirtie †And our Lord spake to Moyses saying †To these shal the land be diuided according to the number of names for their possessions †To the greater number thou shalt geue a greater portion and to the fewer a lesse to euerie one as they haue now beene reckened shal possession be deliuered †yet so that lotte doe diuide the Land to the tribes and the families †Whatsoeuer shal chance by lotte that let either the more take or the fewer †This also is the number of the sonnes of Leui by their families Gerson of whom the familie of the Gersonites Caath of whom the familie of the Caathites Merari of whom the familie of the Merarites †these are the families of Leui The familie of Lobni the familie of Hebroni the familie of Moholi the familie of Musi the familie of Core Howbeit Caath begatte Amram †who had to wife Iochabed the daughter of Leui who was borne to him in Aegypt She bare to Amram her husband sonnes Aaron and Moyses and Marie their sister †Of Aaron were borne Nadab and Abiu and Eleazar and Ithamar †of the which Nadab and Abiu died when they had offered the strange fyre before our Lord. †And al that were numbred were twentie three thousand of the male kind from one moneth and vpward who were not reckened among the children of Israel neither was their possession geuen with the rest †This is the number of the children of Israel that were enrolled by Moyses and Eleazar the priest in the champion countrie of Moab vpon Iordan against Iericho †Among whom there was none of them that were numbered before by Moyses and Aaron in the desert of Sinai †For our Lord had foretold that al should die in the wildernesse And none remained of them but Caleb the sonne of Iephone and Iosue the sonne of Nun. CHAP. XXVII Salphaads daughters succede to their fathers inheritance 8. And the law is established that for lack of sonnes daughters shal inherite and for lack also of daughters the next of kinne 12. God commandeth Moyses to ascend into Mount Abarim and thence view the promised Land but fortelleth him that he shal die and not goe into it 15. He then prayeth God to prouide an other to lead the people 18 and Iosue is designed in presence of Eleazar and the people AND there came the daughters of Salphaad the sonne of Hepher the sonne of Galaad rhe sonne of Machir the sonne of Manasses who was the sonne of Ioseph whose names are Malaa and Noa and Hegla and Melcha and Thersa †And they stood before Moyses and Eleazar the priest and al the princes of the people at the doore of the tabernacle of couenant and said †Our father died in the desert neither was he in the sedition that was raised against our Lord vnder Core but he died in his owne sinne he had no men children Why is his name taken away out of his familie because he hath not a sonne Geue vs possession among the kinne of our father †And Moyses referred their cause to the iudgement of our Lord. †Who said to him †The Daughters of Salphaad require a iust thing geue them possession among their fathers kinne and let them succede him in the inheritance †And to the children of Israel thou shalt speake these thinges †When a man dieth without a sonne his inheritance shal passe to his daughter †If he haue no daughter he shal haue his brethren his successours †And if he haue no brethren neither you shal geue the inheritance to his fathers brethren †but if he haue no such vncles by the father neither the inheritance shal be geuen to them thar are the next of kinne and this shal be to the children of Israel a holie ordinance by a perpetual law as the Lord hath commanded Moyses †Our Lord also said to Moyses Goe vp into this mountaine Abarim and view from thence the Land which I wil geue to the children of Israel †and when thou shalt haue seene it thou also shalt goe to thy people as thy brothet Aaron is gone †because you did offend me in the desert Sin in the contradiction of the multitude neither would you sanctifie me before them vpon the waters these are the waters of contradiction in Cades of the desert Sin †To whom Moyses answered †Our Lord the God of the spirites of al flesh prouide a man that may be ouer this multitude †and may goe out and enter in before them and bring them out or bring them in lest the people of our Lord be as sheepe without a pastor †And our Lord said to him Take Iosue the sonne of Nun a man in whom is the Spirit and put thy hand vpon him †Who shal stand before Eleazar the priest and al the multitude †and thou shalt geue him preceptes in the sight of al and part of thy glorie that al the synagogue of the children of Israel may heare him †For him if anie thing be to be done Eleazar the priest shal consult the Lord. At his word shal he goe out and shal goe in and al the children of Israel with him and the rest of the
might be your God CHAP. XVI Core and his complices making schisme against Moyses and Aaron 31. some are swalowed in the earth with their families and substance 35. other two hundred and fiftie offering incense 41. and fourtene thousand seuen hundred of the common people murmuring in behalfe of the sedicious are consumed with fire from heauen AND behold Core the sonne of Isaar the sonne of Caath the sonne of Leui and Dathan and Abiron the sonnes of Eliab Hon also the sonne of Pheleth of the children of Ruben †“ rose against Moyses and other of the children of Israel two hundred fiftie men princes of the synagogue and which in the time of assemblie were called by name †And when they had stoode vp against Moyses and Aaron they said Let it suffice you that al the multitude consisteth of holie ones and our Lord is among them Why lift you vp your selues aboue the people of our Lord †Which when Moyses had heard he fel flatte on his face †and speaking to Core and al the multitude he said In the morning our Lord wil make it knowne who pertaine to him and the holie the wil ioyne to him selfe and whom he shal choose they shal approch to him †This do therfore Take euerie man their censars thou Core and al thy councel †and taking fire in them to morrow put vpon it incense before our Lord and whom soeuer he shal choose the same shal be holie you do much exalt your selues ye sonnes of Leui. †And he said againe to Core Heare ye sonnes of Leui †Is it a smal thing vnto you that the God of Israel hath separated you from al the people and ioyned you to him selfe that you should serue him in the seruice of the tabernacle and should stand before the ful assemblie of the people and should minister to him †did he therfore make thee and al thy brethren the sonnes of Leui to approch vnto him that you should chalenge vnto you the priesthood also †and al thy companie should stand against our Lord for what is Aaron that you murmur against him †Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab Who answered We come not †Why is it a smal matter to thee that thou hast brought vs out of a land that folowed with milke and honie to kil vs in the desert vnles thou rule also like a lord ouer vs †In deede hast thou brought vs into a land that floweth with riuers of milke and honie hast thou geuen vs possessions of fieldes vineyardes What wilt thou plucke out our eies also We come not †Moyses therfore being very wrath said to our Lord Respect not their sacrifices thou knowest that I haue not taken of them so much as a little asse at anie time neither haue afflicted anie of them †And he said to Core Thou and al thy congregation stand ye apart before our Lord and Aaron to morrow apart †Take euerie one your censars and put incense vpon them offering to our Lord two hundred fiftie censars Let Aaron also hold his censar †Which when they had done Moyses and Aaron standing †and had heaped together al the multitude against them to the dore of the tabernacle the glorie of our Lord appeared to them al. †And our Lord speaking to Moyses and Aaron said †Separate your selues from the middes of this congregation that I may sodenly destroy them †Who felilatte on their face and said Most mightie God of the spirites of al flesh when one sinneth shal thy wrath rage against al †And our Lord said to Moyses †Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron †And Moyses arose and went to Dathan and Abiron and the ancientes of Israel folowing him †he said to the multitude Depart from the tabernacles of the impious men and touch not the thinges that pertaine to them lest you be wrapped in their sinnes †And when they were departed from their tentes round about Dathan and Abiron coming forth stood in the entrie of their pauilions with their wiues and children and al the multitude †And Moyses said In this you shal know that our Lord hath sent me to do al thinges that you see and that I haue not forged them of my owne mind †If they die the accustomed death of men and if the plague wherwith others also are wont to be visited do visite them out Lord did not send me †but if our Lord do a new thing that the earth opening her mouth swallow them downe al thinges that pertaine to them and they descend quicke into hel you shal know that they haue blasphemed our Lord. †Immediatly therfore as he ceased to speake the earth brake insunder vnder their feete †and opening her mouth deuoured them with their tabernacles al their substance †and they went downe into hel quicke couered with the ground and perished out of the middes of the multitude †But al Israel that stoode round about fled at the cric of them that perished saying Lest perhappes the earth swallow vs also †But a fire also coming forth from our Lord slew the two hundred fiftie men that offered the incense †And our Lord spake to Moyses saying †Command Elâ—zar the sonne of Aaron the priest that he take vp the censars that lie in the burning fire and that he sprinkle the fire hither and thither because they be sanctified †in the deathes of the sinners and let him beate them into plates and fasten them to the altar because there hath bene offered incense in them to the Lord and they are sanctified that the children of Israel may see them for a signe and a monument †Eleazar therfore the priest tooke the brasen censars wherin they had offered whom the burning fire deuoured and bette them into plates fastening them to the altar †that the children of Israel afterward might haue wherwith to be admonished that no stranger approch and he that is not of the seede of Aaron to offer incense to our Lord lest he suffer as Core hath suffered and al his congregation according as our Lord spake to Moyses †And al the multitude of the children of Israel murmured the day folowing against Moyses and Aaron saying You haue killed the people of our Lord. †And when there rose a sedition and the tumult grew farder †Moyses and Aaron fled to the tabernacle of couenant Which after they were entred the cloude couered it and the glorie of our Lord appeared †And our Lord said to Moyses †Depart from the middes of this multitude euen now wil I destroy them And as they lay vpon the ground †Moyses said to Aaron Take the censar and drawing fire from the altar put incense vpon it going quickly to the people to pray for them for euen now is the wrath come forth
“ 60 nor personally be present with them in the exercise of their false pretended religions PSALME XXVI Dauid being in great distresse through persecution and hauing assured confidence in God describeth the great securitie of Gods protection 7. sheweth the same experienced in him self 12. prayeth for continuance therof 13. and incorageth his owne soule in hope of life euerlasting to perseuer in vertue †The Psalme of Dauid before he was annoynted OVR Lord is my illumination and my saluation whom shal I feare Our Lord is the protectour of my life of whom shal I be afrayd †Whiles the harmeful approch vpon me to eate my flesh Mine enemies that truble me them selues are weakened and are fallen †If campes stand together against me my hart shal not feare If battel rise vp against me in this wil I hope †One thing I haue asked of our Lord this wil I seeke for that I may dwel in the house of our Lord al the dayes of my life That I may see the pleasentnes of our Lord and visite his temple †Because he hath hid me in his tabernacle in the day of euils he hath protected me â—in the secrete of his tabernacle †In a rocke he hath exalted me and now he hath exalted my head ouer mine enemies I haue gone round about and haue immolated in his tabernacle an host of iubilation I wil sing and say a Psalme to our Lord. †Heare ô Lord my voice wherwith I haue cried to thee haue mercie on me and heare me †My hart hath sayd to thee my face hath sought thee out thy face ô Lord I wil seeke †Turne not away thy face from me decline not in wrath from thy seruant Be thou my helper forsake me not neither despise me ô God my Sauiour Because my father and my mother haue forsaken me but our Lord hath taken me †Geue me a law ô Lord in thy way and direct me in the right path because of mine enemies †Deliuer me not into the soules of them that truble me because vniust witnesses haue risen vp against me and iniquity hath lyed to it selfe †I beleue to see the good things of our Lord in the land of the liuing †Expect our Lord doe manfully and let thy hart take courage and expect thou our Lord. PSALME XXVII Dauid prayeth to be defended from the eternal destruction of the wicked which by way of imprecation or conformitie to Gods iustice he prophecieth 6. Feeling by inspiration that his prayer is heard rendereth thankes to God 9. and prayeth for al the people A Psalme to Dauid him selfe TO THEE ô Lord wil crie my God keepe not silence from me lest at any time thou hold thy peace from me and I shal be like to them that goe downe into the lake †Heare ô Lord the voice of my petition whiles I pray to thee whiles I lift vp my handes to thy holie temple †Draw me not together with sinners and with them that worke iniquitie destroy me not Which speake peace with their neighbour but euils in their hartes †Geue them according to their workes and according to the wickednesse of their inuentions According to the workes of their handes geue vnto them render them their retribution †Because they haue not vnderstood the workes of our Lord and in the workes of his handes thou shalt destroy them and not build them vp †Blessed be our Lord because he hath heard the voice of my petition †Our Lord is my helper and my protectour in him my hart hath hoped and I was holpen And my flesh florished againe and with my wil I wil confesse to him †Our Lord is the strength of his people and he is the protector of the saluations of his annoynted †Saue thy people ô Lord and blesse thine inheritance and rule them and extol them for euer PSALME XXVIII The royal prophet seing in spirite the most sacred Mysteries brought by Christ into this world inuiteth al to offer their best thinges euen themselues wholly as sacrifice of thankes for so excellent benefites preached with magnificence 5. VVherby innumerable are gethered into his Church here replenished with grace and in heauen with glorie †The Psalme of Dauid “ in the consummation of the tabernacle ANNOTATIONS 1. In consummation of the tabernacle The seuentie Interpreters testifie by adding this title that king Dauid made this Psalme as he did also some others when the Arke of God was brought into the tabernacle which he had pitched for it in Sion 2 Reg. 6. 1. Paral. 16. VVherin he saw by prophetical spirite and here vttereth other farre greater mysteries more excellent benefites brought into the world by Christ and preached by him and his Apostles then agreed to the Arke or the time of the old Testament but are verified in the admirable fruite of innumerable people of al nations and of manie great Potentates conuerted to Christianitie BRING to our Lord ye children of God bring to our Lord the sonnes of rammes †Bring to our Lord glorie and honour bring to our Lord glorie vnto his name adore ye our Lord in his holie court The voice of our Lord vpon waters the God of maiestie hath thundered Our Lord vpon manie waters †The voice of our Lord in powre the voice of our Lord in magnificence †The voice of our Lord breaking ceders and our Lord shal breake the ceders of Libanus †And he shal breake them in peeces as a calfe of Libanus and the heloued as the sonne of vnicornes The voice of our Lord diuiding the flame of fire †The voice of our Lord shaking the desert and our Lord shal moue t the desert of Cades The voice of our Lord v preparing hartes and he shal discouer thicke woodes and in x in his temple al shal say glorie †Our Lord maketh y to inhabite the floud and our Lord z shal sit king for euer Our Lord a wil geue strength to his people our Lord b wil blesse his people in peace PSALME XXIX King Dauid by voice and instrument rendereth thankes to God for his peaceable state in the kingdom 5. inuiteth others to reioyce in Gods benefites teaching by his owne example that God sometimes geueth more conforth sometimes sheweth his wrath but al for our good †A Psalme of Canticle in the dedication of Dauids house I WIL exalt thee ô Lord because thou hast receiued me neither hast e delighted myne enemies ouer me †O Lord my God I haue cried to thee and thou hast healed me †Lord thou hast brought forth my soule out of hel thou hast saued
approche to iudgement together †Who hath raysed the iust from the East hath called him that he should folow him he shal geue the Gentiles in his sight and he shal obteyne kinges he shal geue them as it were dust to his sword as stubble taken violently with with the winde to his bow †He shal pursew them he shal passe in peace there shal no path appeare after his feete †Who hath wrought and done these thinges calling the generations from the begynning I the Lord the first and the last I am †The ilands haue seene and haue bene afrayd the ends of the earth haue beene astonied they haue approched and come neere †Euerie one shal helpe his neighbour and shal say to his brother Be strong †The coppersmith striking with the hammer encouraged him that forged at that time saying It is good for sodering and he strengthened it with nailes that it should not be moued †And thou Israel my seruant Iocob whom I haue chosen the seede of Abraham my frend †in whom I haue taken thee from the ends of the earth and from the fat parts therof haue called thee and sayd to thee Thou art my seruant I haue chosen thee and haue not cast thee away †Feare not because I am with thee decline not because I am thy God I haue strengthened thee and haue holpen thee and the right hand of my iust one hath susteyned thee †Behold al that fight against thee shal be confounded and ashamed they shal be as if they were not and the men shal perish that gaynesay thee †Thou shalt seeke them and shalt not find the men thy rebelles they shal be as if they were not and as consumption the men that warre agaynst thee †Because I am the Lord thy God taking thy hand and saying to thee Feare not I haue holpen thee †Feare not thou worme of Iacob ye that are dead of Israel I haue holpen thee sayth our Lord and thy redemer the holie one of Israel †I haue made thee as a new threshing wayne hauing teeth like a saw thou shalt thresh the mountaynes and breake them in peeces and shalt make the litle hilles as dust †Thou shalt fanne them and the wind shal take them away and the whirle wind shal disperse them and thou shal reioyce in the Lord in the holie one of Israel thou shalt be ioyful †The needie and the poore seeke for waters and there are none their tongue hath bene drie with thirst I the Lord wil heare them I the God of Israel wil not forsake them †I wil open riuers in the high hilles and fountaynes in the middes of plaine fildes I wil make the desert into pooles of waters and the land not passable into riuers of waters †I wil geue into the wildernes the cedar and the thorne and the myrlte and the oliue tree I wil set in the desert the firretree the elme and the box tree together †That they may see and know and recount and vnderstand together that the hand of the Lord hath done this and the holie one of Israel hath created it †Make your iudgement approche sayth the Lord bring hither if perhaps you haue any thing sayd the king of Iacob †Let them come and tel vs what thinges so euer are to come tel the former thinges what they haue bene and we wil set our hart and shal know the later ends of them and tel vs the thinges that are to come †Shew what thinges are to come hereafter and we shal know that ye are goddes Doe ye also good or euil if you can and let vs speake and see together †Behold you are of nothing and your worke of that which is not he is abomination that hath chosen you †I haue raysed vp from the North and he shal come from the rising of the sunne he shal cal vpon my name and shal bring the magistrates as myre and as the plasterer treading claie †Who hath shewed from the beginning that we may know and from the beginning that we may say Art thou iust There is neyther that sheweth nor telleth before nor heareth your wordes †The first shal say to Sion Loe I am present and to Ierusalem I wil geue an euangelist †And I saw and neither of these was there any that would consult and being asked would answer a word †Behold al are vniust and their workes vayne their idols are wind and vanitie CHAP. XLII God the Father is wel pleased with his Sonne 6. whom he sendeth into this world to teach iustice whereby men are iustified 11. Manie Gentiles shal be conuerted 25. Iewes and other obstinate infidels shal be seuerely punished BEHOLD my seruant I wil receiue him mine elect my soule hath pleased itself in him I haue geuen my spirit vpon him he shal bring forth iudgement to the Gentiles †He shal not crie nor accept person neither shal his voice be heard abrode †The bruised reede he shal not breake and smoking flaxe he shal not quench he shal bring forth iudgement in truth †He shal not be sad nor turbulent til he set iudgement in the earth and the ilands shal expect his law †Thus sayth the Lord God that created the heauens and stretched them out that established the earth the thinges that spring therof that geueth breath to the people that is vpon it and spirit to them that tread therevpon †I the Lord haue called thee in iustice and taken thy hand and preserued thee And I haue geuen thee for a couenant of the people for a light of the Gentiles †That thou mightest open the eyes of the blind and bring forth the prisoner out of prison them that sitte in darknes out of the prison house †I the Lord this is my name I wil not geue my glorie to an other and my praise to grauen thinges †The thinges that were first loe they are come new thinges also I do shew◠before they come forth I wil make you heare them †Sing ye to the Lord a new song his prayse is from the endes of the earth ye that goe downe to the sea and you the fulnes therof ye ilands and inhabitants of the same †Let the desert be exalted and the cities therof Cedar shal dwel in houses ye inhabitants of the Rocke geue prayse they shal crye from the toppe of the mountaines †They shal geue glorie to the Lord and shal declare his praise in the ilands †The Lord shal goe forth as a strong man as a man of warre shal he raise vp zele he shal shoute and crie ouer his enemies he shal be strengthened †I haue alwayes held my peace I haue kepte silence I haue bene patient I wil speake as a trauailing woman I wil dissipate and swallow vp together †I wil make mountaynes and litle hilles desolate and wil make al their grasse to
where is he that brought them out of the sea with the pastours of his flocke Where is he that put in the middes of him the spirit of his holie one †He that brought out Moyses to the right hand by the arme of his maiestie that diuided the waters before them that he might make to himself an euerlasting name †He that brought them out through the depthes as an horse in the desert that stumbled not †As the beast that goeth downe in the plaine filde the spirit of our Lord was their conductor so didst thou bring thy people that thou mightest make thee a name of glorie †Attend from heauen and looke from thy holie habitation of thy glorie where is thy zele and thy strength the multitude of thy bowels and of thy mercies they haue held backe them selues toward me †For thou art our father and “ Abraham hath not knowen vs and Israel hath bene ignorant of vs thou ô Lord art our father our redemer from the begynning is thy name †Why hast thou made vs erre ô Lord from thy waies hast thou hardned our hart that we feared not thee Returne for thy seruants the tribes of thine inheritance †As nothing haue they possessed thy holie people our enemies haue troden downe thy sanctification †We are become as in the begynning when thou didst not rule ouer vs neither was thy name inuocated vpon vs. ANNOTATIONS CHAP. LXIII 16. Abraham hath not knovvne vs. The faithful people considering their ovvne great frequent inueterate sinnes vvith the extreme calamities wherinto they vvere fallen for the same supposed that their progenitor Abraham vvhom God had particularly called out of his countrie Iacob of vvhose tvvelue sonnes the vvhole nation vvas propagated did no longer acknowlege them for their children because they had so greuously offended God vvere not vvorthie of anie fauour Al vvhich notwithstanding yet they hoped in Gods incomparable mercie that his diuine goodnes being Creator of al who had elected them for his peculiar people brought them out of Aegypt and often deliuered them from sundrie afflictions vvould againe reduce them from captiâ—itie and as their merciful father remitte their sinnes and releue their miseries though Abraham Iacob and other Patriarches had iustly reiected them as lost children This being the proper literal sense of this place according to S. Ieroms and other ancient Doctors explication it maketh nothing at al for the old and new heresie of Vigilantius Luther denying that Sainctes in an other life do knovv vvhat is donne in this vvorld For albeit the Patriarches in zele of iustice did not acknovvlege their carnal posteritie because of their great sinnes for their children yet they knevv their state as S. Augustin li. de cura pro mortuis interpreting this and other places of holie Scripture teacheth partly by relation of such as passed from hence to them partly by holie Angels and especially by diuine inspirations As it is clere that Abraham knevv the state of poore Lazarus of the rich glutton describing vvhat ech of them had deserued and consequently receiued Much more both the old Patriarches and al other Sainctes in eternal glorie knovv â—â—h other though neuer sene nor knovvne before in this vvorld as S. Gregorie teacheth li 4 c. 33. Dialogi The glorified Sainctes see also in God that vvhich perteyneth to their clientes that pray vnto them in earth so farre as God doth ordaine more clerly by light of glorie then prophetes see by light of prophecie as S. Augustin teacheth But touching the maner he saith it exceeded the reach of his vnderstanding hovv Martyrs do helpe those vvho it is certaine are holpen by them So discoursing at large of the vncertaine maner shevveth that there is no doubt at al of the thing it selfe that Sainctes in heauen do knovv mortal mens necessities heaâ—e their prayers and helpe them by their intercession and merites vvhich he confirmeth also li. 20. c. 21. cont Faust Tract 8. in Ioan. Ser. 5. de Sanctis Likevvise S. Ierom against Vigilanâ—ius S. Gregorie li. 3. Epist ep â—0 li. 7. ep 126. li. 9. ep 38 and others in manie places CHAP. LXIIII. The Iewes in captiuitie pray to God for release 4. acknowleging his former great benefites and their owne sinnes fleing now to his mercie VVOVLD God thou wouldest breake the heauens in sunder and wouldst descend at thy presence the mountaines should melt away †As the burning of fyre would they melt the waters would burne with fyre that thy name might be made knowen to thine enemies at thy presence the nations should be trubled †When thou shalt doe meruelous thinges we shal not sustayne thou art descended and at thy presence the mountaines are melted †From the begynning of the world they haue not heard nor receiued with the eares the eie hath not seene ô God beside thee what thinges thou hast prepared for them that expect thee †Thou hast mette him that reioyceth and doth iustice in thy waies they shal remember thee behold thou art angrie and we haue sinned we haue bene alwayes in them and we shal be saued †And al we are become as one vncleane and al our iustices as the cloth of a menstrued woman and we haue al fallen as a leafe and our iniquities as the winde haue taken vs away †There is none that inuocateth thy name that ryseth vp and holdeth thee thou hast hid thy face from vs and hast dashed vs in the hand of our iniquitie †And now Lord thou art our father and we clay and thou art our maker and al we the workes of thy handes †Be not angrie ô Lord ynough and remember no more our iniquitie loe regard al we are thy people †The citie of thy holie one is made desert Sion is made desert Ierusalem is become desolate †The house of our sanctification and of our glorie where our fathers praysed thee is turned into the burning of fyre and al our thinges worthie to be desired are turned into ruines †Wilâ— thou vpon these thinges conteyne thyself ô Lord wilt thou hold thy peace and afflict vs vehemently CHAP. LXV The gentiles shal seeke and finde Christ 2. Whom the Iewes wil persecute and shal be reiected only a few reliques reserued 13. So the Church shal multiplie and abound in graces THEY haue sought me that before asked not they haue found that sought me not I said Behold me behold me to a Gentilitie that did not inuocate my name †I haue spred foâ—th mine handes al the day to an incredulous people which goeth in a way not good after their owne cogitations †A people that prouoke me to anger before my face alwayes that immolate in gardens and sacrifice vpon brickes †That dwel in sepulchers and sleepe in temples of idols that eate swines flesh and profane potage in their vessels †That say
your beds in the morning light they doe it because their hand is against God †And they haue couered fildes and violently taken and houses forcibly taken away and oppressed the man and his house the man and his inheritance †Therfore thus saith our Lord Behold I purpose euil vpon this familie whence you shal not take away your neckes and you shal not walke prowd because it is a very euil time †In that day a parable shal be taken vp vpon you and a songue shal be sung with sweetnes of them that say With depopulation we are wasted part of my people is changed how shal he depart from me wheras he returneth that wil diuide our regions †For this cause thou shalt haue none casting the cord of lot in the assemblie of our Lord. †Speake ye not speaking It shal not droppe vpon these confusion shal not apprehend them †The house of Iacob saith Way is the spirit of our Lord abridged or are his cogitations such Are not my wordes good with him that walketh rightly †And on the contrarie my people is risen vp as an aduersarie from aboue the cote you haue taken away the cloke them that passed simply you turned into battel †The wemen of my people you haue cast out of the house of their delicacies from their litle ones you haue taken my praise for euer †Arise and goe because you haue no rest here For the vncleannes therof it shal be corrupted with a sore putrefaction †Would God I were not a man hauing the spirit and that I did rather speake a lie I wil distil to thee into wine and into drunkennes and it shal be this people vpon whom it is distilled †Gathering I wil gather thee wholly together ô Iacob I wil bring together the remnant of Israel into one I wil put them together as a flocke in the fold as cattel in the middes of sheepcotes they shal make a tumult by reason of the multitude of men †For he shal ascend opening the way before them they shal diuide and passe through the gate and shal enter by it and their king shal passe before them and our Lord in the head of them CHAP. III. For the sinnes of the rich opressing the poore 5. of falfe prophets flatering for lucre 9. and of Iudges peruerting iustice 12. Ierusalem and the temple shal be destroyed AND I sayd Heare ye princes of Iacob ye dukes of the house of Israel Why is it not your part to know iudgement †which hate good and loue euil which violently take away their skinnes from them and their flesh from their bones †Which haue eaten the flesh of my people and haue stead their skinne from them and haue broken and cut their bones as in a kettle as it were flesh in the middes of a potte shal they crie to our Lord and he wil not heare them and he wil hide his face from them at that time as they haue done wickedly in their inuentions †Thus sayth our Lord vpon the prophets that seduce my people that bite with their teeth nnd preach peace and if a man geue not something in their mouth they sanctifie battel vpon him †Therfore there shal be nigt to you for vision and darkenes to you for diuination and the sunne shal goe downe vpon the prophets the day shal be darkened ouer them †And they shal be confounded that see visions and the diuiners shal be confounded and al shal couer their faces because there is no answer of God †But yet I am replenished with the strenght of the spirit of our Lord with iudgement and power to declare vnto Iacob his wickednes and to Israel his sinne †Heare this ye princes of the house of Iacob and ye iudges of the house of Israel which abhorre iudgement peruert al right thinges †Which build Sion in bloud and Ierusalem in iniquitie †Her princes iudged for gifts and her priests taught for wages and her prophets diuined for money they rested vpon our Lord saying Why is not our Lord in the middes of vs euils shal not come vpon vs. †For this because of you Sion shal be ploughed as a filde and Ierusalem shal be as an heape of stones and the mount of the temple as the high places of forests CHAP. IIII. Manie Gentiles shal beleue in Christ 6. and lastly the multitude of Iewes 8. In the meane time the two tribes shal be caried into captiuitie and be deliuered againe AND it shal be In the later end of dayes there shal be the mount of the house of our Lord prepared in the toppe of mountaines and high about the hilles and peoples shal flow to it †And manie nations shal hasten shal say Come let vs goe vp to the mountaine of our Lord to the house of the God of Iacob he wil teach vs of his wayes and we shal goe in this pathes because out of Sion shal the law goe forth and the word of our Lord out of Ierusalem †And he shal iudge betwen manie peoples and he shal rebuke strong nations vnto a far of and they shal cut their swordes into culters and their speares into spades nation shal not take sword against nation and they shal no more learne to make battel †And euerie man shal sitte vnder his vine vnder his figtree and there shal be none to make them afrayd because the mouth of the Lord of hosts hath spoken it †Because al peoples wil walke euerie one in the name of his God but we shal walke in the name of the Lord our God for euer and euer †In that day saith our Lord I wil gather her that halteth and her that I had cast out I wil gather vp her whom I had afflicted †And I wil make her that halted into a remnant and her that had laboured into a mightie nation and our Lord wil reigne ouer them in mount Sion from this time now and for euer †And thou the towre of flocke clowdie of the daughter of Sion shal come to thee and the first powre shal come the kingdom to the daughter of Ierusalem †Now why art thou drawne together with pensifnes why is there not a king to thee or is thy counselor perished because sorow hath apprehended thee as a woman in trauel †Sorow thou labour ô daughter of Sion as a woman in trauel because now shalt thou goe out of the citie and shalt dwel in the countrie and shalt come euen to Babylon there thou shalt be deliuered there our Lord wil redeme thee out of the hand of thine enemies †And now manie nations are gathered together vpon thee which say Let her be stoned and let our eye looke vpon Sion †But they haue not knowne the cogitations of our Lord and haue not vnderstood his counsel
God sent him to them the people feared at the face of our Lord. †And Aggeus the messenger of our Lord of the messengers of our Lord spake saying to the people I am with you sayth our Lord. †And our Lord raysed vp the spirit of Zorobabel the sonne of Salathiel duke of Iuda and the spirit of Iesus the sonne of Iosedec the grandpriest and the spirit of the rest of al the people and they went in and did the worke in the house of the Lord of hostes their God CHAP. II. They are encoreged to procede in building the temple 6. with promise that Christ by his personal presence wil bring more glorie to this then was in the former temple 11. Their former slacknes in this worke was the cause of their wantes 19. and now they shal haue abundance IN the foure and twenteth day of the moneth in the sixth moneth in the second yeare of Darius the king †In the seuenth moneth the one and twentith of the moneth the word of our Lord was made in the hand of Aggeus the prophet saying †Speake to Zorobabel the sonne of Salathiel the duke of Iuda to Iesus the sonne of Iosedec the grand priest and to the rest of the people saying †Who among you is left that saw this house in the first glorie therof what do you see this same now Why is it not so as if it were not in your eyes †And now take courege Zorobabel saith our Lord and take courege Iesus the sonne of Iosedec grand priest and take courege al ye people of the land saith the Lord of hostes and doe because I am with you sayth the Lord of hosts †the word that I did couenant with you when you came out of the Land of Aegypt and my spirit shal be in the middes of you feare not †Because thus sayth the Lord of hosts As yet there is one litle while and I wil moue the heauen the earth and the sea and the drie land †And I wil moue al nations AND THE DESIRED OF AL NATIONS SHAL COME and I wil fil this house with glorie sayth the Lord of hosts †Mine is the siluer and mine is the gold sayth the Lord of hostes †“ Great shal be the glorie of this last house more then of the first sayth the Lord of hosts and in this place wil I geue peace sayth the Lord of hosts †In the foure and twentith of the ninth moneth in the second yeare of Darius the king the word of our Lord was made to Aggeus the prophet saying †Thus saith the Lord of hosts Aske the priests the law saying †If a man take sanctified flesh in the skirt of his garment and touch with the skirt therof bread or broth or wine or oile or any meate shal it be sanctified And the priests answering said No. †And Aggeus sayd If one polluted on a soule touch any of al these shal he be contaminated And the priests answered and sayd he shal be contaminated †And Aggeus answered and sayd So this people and so this nation before my face sayth our Lord and so al the worke of their handes al that they haue offered there shal be contaminated †And now set your hartes from this day and vpward before there was stone layd vpon stone in the temple of our Lord. †When you went to an heape of twentie bushels they became ten and entered into the presse to presse out fiftie flagons they became twentie †I stroke you with the burning winde and with the blast and with haile al the workes of your handes and there was none among you that returned to me saith our Lord. †Set your hartes from this day and hence forward from the foure and twenteth day of the ninth moneth from the day that the fundations of the temple of our Lord were layd lay it vpon your hartes †Is there the seede now abreward and as yet the wine and the figtree and the pomegranate and the oliue tree hath not florished from this day I wil blesse †And the word of our Lord was made the second time to Aggeus in the foure and twentith of the moneth saying †Speake to Zorobabel the duke of Iuda saying I wil moue the heauen and also the earth †And I wil ouerthrow the throne of kingdoms wil destroy the strength of the kingdom of the Gentils and I wil ouerthrow the chariote and the rider therof and the horses shal come downe and the riders of them euerie one by the sword of his brother †In that day sayth the Lord of hosts I wil take thee ô Zorobabel sonne of Salathiel my seruant saith our Lord and wil put thee as a signet because thee haue I chosen sayth the Lord of hosts ANNOTATIONS CHAP. II. 10. Great shal be the glorie VVhen according to the prophets exhortation the temple vvas built againe Esdras ch 3. v 12 vvriteth that such ancient men as had sene the former lamented because this nevv one vvas not so excellent as the former had bene vvhich is also clere by other places of holie scripture For amongst other differences Salomons temple had in height and in breadth an hundred and twentie cubites 2 Paral. 3. v. 4. this nevv temple had but sixtie cubites 1 Esd 6. v. 3. Likevvise balomons temple vvas built of stones hevved and perfectly polished 3. Reg 6. v. 7. vvhich vvere also couered on the innerside vvith seeling vvorke of ceder vvood v. 18. This nevv temple vvas built of rugh and vnpolished stones 1. Esd 5. v. 8 As for the same temple long after enlarged and adorned by Herod it continued not long in that state the chiefest glorie therof vvas by our Sauiours presence therin vvhen he vvas presented by his mother and ioyfully receiued into the armes of Simeon and often preached there And therfore S. Augustin proueth li. 18. c. 45. ciuit that the prophet here foreshevveth the glorie of Christs mystical temple faithful Christian soules of al nations in whom God dwelleth by grace of the nevv Testament farre more glorious in liuing stones then that temple vvhich king Salomon built or that vvhich vvas restored after the captiuitie THE PROPHECIE OF ZACHARIAS ZACHARIAS the sonne of Barachias and nephew of Addo beginning two monethes after Aggeus exhorteth also to reedifie the Temple and sheweth by diuers visions that the Church shal floorish partly in that time of the old Synagog but much more after Christs coming whos 's first and chiefe promulgators of his Gospel shal be of the Iewish nation but the farre greatter number shal be of the Gentiles the Iewes for their obstinacie reiected Yet they also in the end shal returne to Christ CHAP. I. The prophet exhorteth the people to conuert to God and not to imitate the euil examples of their fathers 7. by a vision of an horseman and diuers
banket he remembred the maister of the cupbearers and the chiefe of the bakers †And he restored the one into his place to reach him the cuppe †the other he hanged on a gibbet that the truth of the interpreter might be approued †And yet notwithstanding the chiefe of the cupbearers prosperous thinges succeeding forgat his interpreter ANNOTATIONS CHAP. XL. 8. Doth not interpretation belong to God Dreames do come of diuers causes Some of natural complexion or disposition wherby Philosophers or Phisitions may probably iudge of the state of mans bodie Some are rather effects of things past then signes of anie thing to come Of which sorte the wise man saith Dreames do folovv manie cares Eccle 5. Some are suggested by euil spirites either to flatter worldlings with great pretenses or to terrifie weake mindes with dangers and afflictions or to vexe and truble those in sleepe whom they can not easely moue waking as S. Gregorie discourseth li. 8. Moral in cap 7. Iob Some dreames are of God as in Iacob Ioseph these Eunuches Pharao Nabuchodonosor and others both good and euil men But to discerne and assuredly to iudge of some dreames whether they be from God by holie Angels or illusions of euil spirites is a special gift of God as also the interpretation therof belongeth to God as Ioseph here testifieth VVhosoeuer therfore wil be secure must relie either vpon expresse Scripture or iudgement of the Church as in ominous speaches was noted before chap. 24. Otherwise the general rule is not to obserue dreames Deut. 18. CHAP. XLI Pharao dreaming of fat and leane kine 5. also of ful and thinne eares of corne 8. no other being able to interprete 9 Ioseph is remembred 25. who interpreting the same â—8 is made ruler ouer al Aegypt 50. marieth and hath two sonnes Manasses and Ephraim AFTER two yeares Pharao saw a dreame He thought he stood vpon a riuer †out of the which came vp seuen kine faire and fat exceedingly and they fed in marish places †Other seuen also came vp out of the riuer foule and caryan leane and they fed on the very banke of the riuer in grene places †and they deuoured them that had the merucylous beautie and good state of bodies Pharao after he waked †slept againe and saw an other dreame Seuen eares of corne grew forth vpon one stalke ful and faire †there sprang also other eares as many thinne and blasted with adustion †deuouring al the beautie of the former Pharao awaking vp after his rest †and when morning was come being frighted with feare he sent to al the interpreters of Aegypt and to al the wise men and they being called for told them his dreame neither was there anie that could interprete it †Then at length the maister of the cupbearers remembring himselfe said I confesse my sinne †The king being angrie with his seruantes commanded me and the chiefe of the bakers to be cast into the prison of the captaine of the souldiers †where in one night both of vs saw a dreame portending things to come †There was there a young man an hebrew seruant to the same captaine of the souldiers to whom telling our dreames †we heard whatsoeuer afterward the euent of the thing proued to be so for I was restored to my office and he was hanged vpon a gibbet †Forthwith at the kinges commandment Ioseph being brought out of the prison they polled him and changing his apparel brought him vnto him †To whom he said I haue seene dreames and there is not anie that can expound them which I haue heard thou doest most wisely interprete †Ioseph answered Without me God shal answere prosperous thinges to Pharao †Pharao therfore told that he had seene Me thought I stoode vpon the banke of the riuer †and seuen kine came vp out of the banke of the riuer exceeding faire and ful of flesh which grazed on greene places in a marish pasture †And behold there folowed these other seuen kine so passing il fauored and leane that I neuer saw the like in the land of Aegypt †which hauing deuoured and consumed the former †gaue no token of their fulnes but with the like leanenes and deformitie looked heauelie Awaking and fallen againe into a deepe sleepe †I sawe a dreame Seuen eares of corne grew forth vpon one stalke ful and verie faire †Other seuen also thinne and blasted with adustion sprang of the stalke †which deuoured the beautie of the former I told the dreame to the coniecturers and there is no man that can declare it †Ioseph answered The kinges dreame is one God hath shewed to Pharao the thinges that he wil doe †The seuen faire kine and the seuen “ ful eares be seuen yeres of plentifulnes and both conteine the selfe same meaning of the dreame †Also the seuen leane and thinne kine that came vp after them and the seuen thinne eares and blasted with the burning winde are seuen yeares of famine to come †Which shal be fulfilled in this order †Behold there shal come seuen yeares of great fertilitie in the whole Land of Aegypt †after which shal folowe other seuen yeares of so great sterilitie that al the abundance before shal be forgotten for the famine shal consume al the land †and the greatnes of the scarsitie shal destroy the greatnes of the plentie †And in that thou didest see the second time a dreame perteining to the same thing it is a token of the certeintie for that the worde of God shal come to passe and be fulfilled spedely †Now therfore let the king prouide a wise man and industrious and make him ruler ouer the Land of Aegypt †that he may appointe ouerseers ouer al countries and gether into barnes the fifth part of the fruites during the seuen yeares of the fertilitie †that now presently shal ensewe and let al the corne be laid vp vnder Pharaoes handes and let it be reserued in the cities †And let it be in a readines against the famine of seuen yeares to come which shal oppresse Aegypt and the land shal not be consumed with scarsitie †The counsel pleased Pharao and al his seruants †and he spake to them Can we find such an other man that is ful of the spirite of God †He said therfore to Ioseph Because God hath shewed thee al things that thou hast spoken can I find a wiser and one like vnto thee †Thou shalt be ouer my house and at the commandment of thy mouth al the people shal obey only in the throne of the kingdome I wil goe before thee †And againe Pharao said to Ioseph Behold I haue appointed thee ouer the whole land of Aegypt †And he tooke his ring from his owne hand and gaue it into his hand and he put vpon him a silke roabe and put a chaine of gold about his necke †And he
Hierom. li. 3. comment in Mat. 18. 14. I am vvhich am Al other things besides God once were not and being are limited in nature neither could persist vnles God conserued them mame things also haue lost or shal lose their propet essence and being and whiles they remaine haue continual alterations Onlie God eternally is without beginning ending limitation dependence or mutation coÌ„sisting only of himselfe and al other things arâ— of him Therfore this name QVI EST HE WHICH IS is most proper to God not determining anie maner but indeterminatly signifying al maners of being for so it importeth the very infinite immensitie of Gods substance S. Damascen li. 1. c. 12. Orthodoxae sidei S. Tho. p. 1. q. 13. a. 11. CHAP. IIII. Moyses receiuing power to vvorke miracles in confirmation of his mission 14. and his brother Aaron being designed to assist him 20. goeth vvith vvife and children towards Aegypt 25. is in danger to be slaine for not sooner circumcising his sonne 27. Aaron meeteth him 29. so they goe together and declare to the people that God wil deliuer them MOYSES answering said “ They wil not beleue me nor heare my voice but they wil say Our Lord hath not appeared to thee †Therfore he sayd to him What is that thou holdest in thy hand He answered A rodde †And our Lord sayd Cast it vpon the ground He did cast it and it was turned into a serpent so that Moyses fled †And our Lord sayd Sretch thy hand and catch the tayle therof He stretched it forth tooke hold of it and it was turned into a rodde †That they may beleue quoth he that the Lord God of their fathers hath appeared to thee the God of Abraham the God of Isaac the God of Iacob †And our Lord sayd agayne Put thy hand into thy bosome Which when he had put into his bosome he brought it forth ful of leprosie like snow †Draw backe quoth he thy hand into thy bosome He drew it backe and brought it forth agayne it was like the other flesh †If they wil not beleue thee quoth he nor heare the word of the former signe they wil beleue the word of the signe folowing †And if so be they wil beleue neither of these two signes nor heare thy voice take water of the riuer powre it out vpon the drie land and whatsoeuer thou drawest of the riuer shal be turned into bloud †Moyses sayd I beseech thee Lord I am not eloquent from yesterday and the day before and since thou hast spoken to thy seruant I haue more impediment slownes of tongue †Our Lord sayd to him Who made the mouth of man or who framed the dumme and deafe the seeing and the blinde did not I †Goe on therfore and I wil be in thy mouth wil teach thee what thou shalt speake †But he sayd I besech thee Lord send whom thou wilt send †Our Lord being angrie at Moyses sayd Aaron thy brother the leuite I know that he is eloqueÌ„t behold he cometh forth to meete thee seeing thee shal be glad at the hart †Speake to him and put my wordes in his mouth I wil be in thy mouth and in his mouth and wil shew you what yee must doe †He shal speake in thy steed to the people and shal be thy mouth but thou shalt be to him in those thinges that perteine to God †This rodde also take in thy hand wherwith thou shalt doe the signes †Moyses went his way returned to Iethro his father in law and sayd to him I wil goe and returne to my brethren into Aegypt that I may see if they be yet aliue To whom Iethro sayd Goe in peace †Therfore our Lord sayd to Moyses in Madian Goe and returne into Aegypt for they are al dead that sought thy life †Moyses therfore tooke his wife his children and set them vpon an asse and returned into Aegypt carying the rodde of God in his hand †And our Lord said to him returning into Aegypt See that thou doe al the wonders which I haue put in thy hand before Pharao I wil indurate his hart and he wil not dismisse the people †And thou shalt say to him This sayth the Lord My first begotten sonne is Israel †I sayd to thee dismisse my sonne that he may serue me thou wouldest not dismisse him behold I wil kil thy first-begotten-sonne †And when he was in his iourney in the Inne our Lord mette him and would haue killed him †Sephora by by tooke a very sharp stone and circuncided the prepuce of her sonne touched his feete and sayd A blouddie spouse thou art to me †And he let him goe after she had said A blouddie spouse thou art to me because of the circumcision †And our Lord said to Aaron Goe to Moyses into the desert Who went forth to mete him vnto the Mountaine of God and kissed him †And Moyses told Aaron al the wordes of our Lord by which he had sent him the signes that he had commanded †And they came together and gathered together al the ancientes of the children of Israel †And Aaron spake al the wordes which our Lord had said to Moyses and he wrought the signes before the people †and the people beleued And they heard that our Lord had visited the children of Israel and that he had looked vpon their affliction they adored prostrate ANNOTATIONS CHAP. IIII. â— They vvil not beleue me Moyses wisely considering that the children of Israel much lesse Pharao would hardly beleue his bare woord affirming that he was sent to them by God proposed this difficultie before he tooke the Embacie vpon him For without good proofe both the Israelites and Aegyptians might haue reiected him as seming to come of his owne priuate spirite being no ordinarie superior neither of the whole people nor of his owne tribe nor first of his familie for Aaron was his elder brother Therfore God gaue him powre of working miracles to proue his extraordinarie mission true and lawful VVhich sufficed to make euen Pharao him selfe to know that he was sent from God almightie though it mollified not his stubborne hart to obey Gods commandement and it fully satisfied the children of Israel touching al things which he denounced beleuing him that God mercifully looked vpon their affliction would deliuer them VVherupon they adored prostrate as the last wordes of this chapter testifie VVhere we see both the necessitie and sufficiencie of miracles to proue the extraordinarie vocation of such as preach otherwise then was taught before For this cause our Sauioâ—â— himselfe confirming his doctrin by miracles saied to the Iewes If you vvil not beleue me beleue by vvorkes Againe he said of them If I had not done among them vvorkes that no other man hath done they should not haue sinne And coÌ„formably sending
one side of the tabernacle †and fiue others on the other side and as manie at the west side †which shal be put along by the middes of the bordes from one end to the other †The bordes also them selues thou shalt plate with gold and shalt castringes of gold to be sette vpon them through which the barres may hold together the bordeworke the which thou shalt couer with plates of gold †And thou shalt erect the tabernacle according to the paterne that was shewed thee in the Mount †Thou shalâ— make also a veile of hyacinth and purple and scarlet twise died and twisted silke wrought with imbrodered worke and goodhe varietie †which thou shalt hang before foure pillers of the wood setim the which themselues also shal be plated with gold and shal haue foure heades of gold but â—â—ete of siluer †And the veile shal be hanged on with ringes within the which thou shalt put the arke of testimonie with the which also the Sanctuarie and the sanctuaries of the Sanctuarie shal be diuided †Thou shalt set also the Propitiatorie vpon the arke of testimonie in the Sancta sanctorum †and the table without the veile and ouer against the table the candlesticke in the south side of the tabernacle for the table shal stand in the north side †Thou shalt make also a hanging in the entring of the tabernacle of hyacinth and purple and scarlet twise died and twisted silke with imbrodered worke †And fiue pillers of the wood setim thou shalt plate with gold before the which the hanging shal be drawen whose heades shal be of golde and feete of brasse CHAP. XXVII An Altar must be made vvith things belonging therto 9. Also the court of the tabernacle vvith hangings and pillers 20. And prouision of oyle for lampes THOV shalt make also an Altar of the wood setim which shal haue fiue cubites in length and as manie in bredth that is foure square and three cubites in height †And there shal be at the foure corners hornes of the same and thou shalt couer it with brasse †And thou shalt make for the vses therof pannes for to take the ashes and tongues and fleshhookes and fire pannes al the vessel thou shalt make of brasse †And a grate in maner of a nette of brasse at the foure corners wherof shal be foure ringes of brasse †which thou shalt put vnder the hearth of the Altar and the grate shal be vnto the middes of the Altar †Thou shalt make also two barres for the Altar of the wood setim which thou shalt couer with plates of brasse †and thou shalt drawe them through ringes and they shal be on both sides of the Altar to carrie it †Not massie but emptie and hollow in the inside shalt thou make it as it was shewed thee in the Mount †Thou shalt make also the court of the tabernacle in the south part wherof against the south there shal be hanginges of twisted silke one side shal hold in length an hundred cubites †And twentie pillers with as manie feete of brasse which shal haue heades with their engrauinges of siluer †In like maner also on the north side there shal be in length hanginges of an hundred cubites twentie pillers and feete of brasse as manie and their heades with their engrauinges of siluer †But in the bredth of the court that looketh to the west there shal be hanginges of fiftie cubites and ten pillers and as manie feete †In that bredth also of the court which looketh to the east there shal be fiftie cubites †in the which there shal be deputed to one side hanginges of fiftene cubites and three pillers and as manie feete †and in the other side there shal be hanginges conteyning fiftene cubites three pillers and as manie feete †And in the entring of the court there shal be made an hanging of twentie cubites of hyacinth and purple and scarlet twise died and twisted silke with embrodered worke it shal haue foure pillers with as manie feete †Al the pillers of the court round about shal be garnished with plates of siluer siluer heades and feete of brasse †In length the court shal occupie an hundred cubites in bredth fiftie the height shal be of fiue cubites and it shal be made of twisted silke and shal haue feete of brasse †Al the vessel of the tabernacle for al vses and ceremonies the pinnes as wel of it as of the court thou shalt make of brasse †Command the children of Israel that they bring thee oyle of the oliuetrees the purest and beaten with a pestil that a lampe may burne alwayes †in the tabernacle of the testimonie without the veile that is drawen before the testimonie And Aaron and his sonnes shal place it that it may geue light before the Lord vntil the morning †It shal be a perpetual obseruance through out their succcessions before the children of Israel CHAP. XXVIII God commandeth Moyses to make diuers sortes of vestures for Aaron and his sonnes prescribing the matter maner and ornaments therof TAKE vnto thee also Aaron thy brother with his sonnes from among the children of Israel that they may doe the function of priesthoode vnto me Aaron Nadab and Abiu Eleazar and Ithamar †And thou shalt make an holie vesture to Aaron thy brother for glorie and bewtie †And thou shalt speake to al the wise of hart whom I haue replenished with the spirit of wisdome that they make Aarons vestures wherin he being sanctified may minister to me †And these shal be the vestments that they shal make Rationale and an Ephod a tunike and a straite linnen garment a mitre and a girdle They shal make the holie vestments for thy brother Aaron and his sonnes that they may doe the function of priesthood vnto me †And they shal take gold and hyacinth and purple and scarlet twise died and silke †And they shal make the Ephod of gold and hyacinth and purple and scarlet twise died and twisted silke embrodered with diuers colours †It shal â—â—uâ— two edges ioyned in the toppe on both sides that they â—aâ— be closed together †The verie Workemanship also and al the varietie of the worke shal be of gold and hyacinth and purple and scarlet twise died and twisted silke †And thou shalt take two Onyx stones and shalt graue in them the names of the children of Israel †six names in one stone and the other six in the other according to the order of their natiuitie †After the worke of a grauer and the grauing of a lapidarie thou shalt graue them with the names of the children of Israel sette in gold and compassed about †and thou shalt put them in both sides of the Ephod a memorial for the children of Israel And Aaron shal beare their names before the Lord vpon both shoulders for a remembrance †Thou shalt make also hookes of gold â€
pacifique victimes that they may be vnto you for a remembrance of your God I the Lord your God †The second yeare in the second moneth the twentith day of the moneth was the cloude lifted vp from the tabernacle of couenant †and the children of Israel marched by their troupes from the desert of Sinai and the cloud rested in the wildernesse of Pharan †And the first moued their campe according to the cōmandement of our Lord by the hand of Moyses †The sonnes of Iudas by their troupes whose prince was Nahasson the sonne of Aminadab †In the tribe of the sonnes of Issachar the prince was Nathanael the sonne of Suar. †In the tribe of Zabulon the prince was Eliab the sonne of Helon †And the tabernacle was taken downe which the sonnes of Gerson and Metari carying marched †And the sonnes of Ruben also marched by their troupes and order whose prince was Helisur the sonne of Sedeur †And in the tribe of Simeon the prince was Salamiel the sonne of Surisaddai †Moreouer in the tribe of Gad the prince was Eliasaph the sonne of Duel †And the Caathites also marched carying the Sanctuarie So long was the tabernacle caried til they came to the place of erecting it †The sonnes of Ephraim also moued their campe by their troupes in whose hoste the prince was Elisama the sonne of Ammiud †And in the tribe of the sonnes of Manasses the prince was Gamaliel the sonne of Phadassur †And in the tribe of Beniamin the prince was Abidan the sonne of Gedeon †The last of al the campe marched the sonnes of Dan by their troupes in whose hoste the prince was Ahiezer the onne of Ammisaddai †And in the tribe of the sonnes of Aser the prince was Phegiel the sonne of Ochran †And in the tribe of the sonnes of Nephthali the prince was Ahira the sonne of Enan †These are the campes and the marchinges of the children of Israel by their troupes when they marched †And Moyses said to Hobab the sonne of Raguel the Madianite his allied We march toward the place which our Lord wil geue vs come with vs that we may do thee good for our Lord hath promised good thinges to Israel †To whom he answered I wil not goe with thee but I wil returne to my countrie wherein I was borne †And he said Doe not forsake vs for thou knowest in what places through the desert we may campe and thou shalt be our guide †And when thou comest with vs whatsoeuer shal be best of the riches which our Lord shal deliuer vs we wil geue thee †They marched therfore from the Mount of our Lord three daies iourney and the arke of the couenant of out Lord went before them for three daies prouiding a place for the campe †The cloude also of our Lord was ouer them by day when they marched †And when the arke was lifted vp Moyses said Arise Lord and be thyne enemies dispersed and let them flee that hate thee from thy face †And when it was sette downe he said Returne Lord to the multitude of the hoste of Israel CHAP. XI The people murmuring are punished with fire 7. Manna is againe described 10. Moyses being afflicted with solicitude of trublesome people 16. God adioyneth seuentie Ancients to sustaine part of his burden 18. promiseth to geue al the people flesh 25. The ancients do prophecie 31. The people haue their sil of flesh 33. but forthwith manie die of the plague Wherof the place is called The sepulchre of concupiscence IN the meane time there arose a murmuring of the people as it were repyning for labour against our Lord. Which when our Lord had heard he was angrie And the fire of our Lord being kinled against them deuoured the vttermost part of the campe †And when the people had cried to Moyses Moyses prayed to our Lord and the fire was quenched †And he called the name of that place Kindling for that the fire of our Lord had bene kindled against them †For the common vulgar people that came vp with them burned with desire sitting and weeping the children of Israel being ioyned together with them and said Who shal geue vs flesh to eate †We remember the fishes that we did eate in Aegypt gratis the cucumbers come vnto our minde and the melons and leekes and onions and garlike †Our soule is drie our eies behold nothing els but Manna †And the Manna was as it were the seede of Coriander of the colour of bdellion †And the people went about gathering it grounde it in a milne or braied it in a morter boyling it in a potte and making cakes therof of the taist as it were of oyled bread †And when the dew fel in the night vpon the campe the Manna also fel withal †Moyses therfore heard the people weeping by their families euerie one at the doores of his tent And the furie of our Lord was exceding wrath but to Moyses also it semed an intolerable thing †and he said to our Lord Why hast thou afflicted thy seruant wherfore do I not finde grace before thee and why hast thou laid the weight of al this people vpon me †Haue I conceaued al this multitude or begotten them that thou shouldest say to me Carie them in thy bosome as the nource is wont to carie the litle infant and beare them into the land for the which thou hast sworne to their fathers †Whence shal I haue flesh to geue to so great a multitude they whine against me saying Geue vs flesh that we may eate †I alone can not sustaine al this people because it is heauie for me †But if it seme vnto thee otherwise I beseche thee to kil me and let me finde grace in thine eies that I be not molested with so great euils †And our Lord said to Moyses Gather me seuentie men of the ancientes of Israel whom thou knowest to be the ancientes of the people and maisters and thou shalt bring them to the doore of the tabernacle of couenant and shalt make them to stand there with thee †that I may descend and speake to thee and I wil take of thy spirit and wil deliuer to them that they may sustaine with thee the burden of the people and thou onlie be not burdened †To the people also thou shalt say Be sanctified to morrow you shal eate flesh for I haue heard you say Who shal geue vs meates of flesh it was wel with vs in Aegypt That the Lord may geue you flesh and you may eate †not one day nor two or fiue or ten no nor twentie †but euen to a moneth of daies til it goe out a your nosethrils and be turned to lothsomenes because you haue reiected the Lord who is in the middes of you and haue whyned before him saying Wherfore came we out of Aegypt †And Moyses
Hesebon the Amorrheite and beginne to possesse his land and make warre against him †This day wil I beginne to send thy terrour and feare vpon the peoples that dwel vnder the whole heauen that hearing thy name they may quake and tremble after the manner of wemen in trauel and be pinched with sorow †I sent therfore messengers from the wildernes of Cademoth to Sehon the king of Hesebon with peaceable wordes saying †We wil passe through thy land we wil goe the common high way we wil not decline neither to the right hand not to the left †Sel vs meates for money that we may eate Geue vs water for money and so we wil drinke Onlie this that thou wilt graunt vs passage †as the children of Esau haue done that dwel in Seir and the Moabites that abide in Ar vntil we come to Iordan and passe to the Land which the Lord our God wil geue vs. †And Sehon the king of Hesebon would not geue vs passage because the Lord thy God had indurated his spirit and hardened his hart that he might be deliuered into thy handes as now thou seest †And our Lord said to me Behold I haue begunne to deliuer Sehon vnto thee and his land beginne to possesse it †And Sehon came forth to meete vs with al his people to battel in Iasa †And the Lord our God deliuered him to vs and we smote him with his sonnes and al his people †And al his cities we tooke at that time killing the inhabiters therof men and wemen and litle ones we left nothing among them †Except the cattel which came to their portion that tooke prayes and the spoyles of the cities which we tooke †from Aroer which is vpon the banke of the torrent Arnon a towne that is situated in a valley as farre as Galaad There was not a village or citie that escaped our handes the Lord our God deliuered al vnto vs. †Except the land of the children of Ammon to the which we approched not and al that adioyne to the torrent Ieboc and the cities on the mountaine and al the places from which the Lord our God prohibited vs. CHAP. III. The victorie against Og king of Basan of the giants stock is repeted 12. Ruben Gad and halfe tribe of Manasses haue possession on the other side Iordan from their brethren 23. Moyses praying that he may goe ouer Iordan for the sinnes of the people is denied THERFORE turning we went vp by the way of Basan and Og the king of Basan came forth to meete vs with his people to fight in Edrai †And our Lord said to me Feare him not because he is deliuered into thy hand with al his people and his land and thou shalt doe to him as thou hast done to Sehon king of the Amorrheites that dwelt in Hesebon †Therfore the Lord our God deliuered into our handes Og also the king of Basan and al his people and we stroke them to vtter destruction †waisting al his cities at one time there was not a towne that escaped vs sixtie cities al the countrie of Argob the kingdome of Og in Basan †Al the cities were fensed with verie high walles and with gates and barres beside innumerable townes that had no walles †And we destroyed them as we had done to Sehon the king of Hesebon destroying euerie citie and men and wemen and children †but the cattel and the spoyles of the cities we tooke for our praye †And we tooke at that time the land out of the hand of two kinges of the Amorrheites that were beyond Iordan from the torrent Arnon vnto the mountaine Hermon †which the Sidonians cal Sarion and the Amorrheites Sanir †al the cities that are situated in the plaine and al the Land of Galaad and Basan as farre as Selcha and Edrai cities of the kingdome of Og in Basan †For onlie Og the king of Basan remayned of the stocke of giantes his bed of yron is shewed which is in Rabbath of the children of Ammon hauing nine cubites in length and foure in breadth after the measure of the cubite of a mans hand †And we possessed the Land at that time from Aroer which is vpon the banke of the torrent Arnon vnto the halfe part of mount Galaad and the cities therof I gaue to Ruben and Gad. †And the other part of Galaad and al Basan of the kingdome of Og I deliuered to the halfe tribe of Manasses al the countrie of Argob and al Basan is called the Land of giantes †Iair the sonne of Manasses possessed al the countrie of Argob vnto the borders of Gessuri and Machati And he called Basan by his owne name Hauoth Iair that is to say the townes of Iair vntil this present day †To Machir also I gaue Galaad †And to the tribes of Ruben and Gad I gaue of the Land of Galaad as farre as the Torrent Arnon halfe of the torrent and the confines vnto the torrent Ieboc which is the border of the childrē of Ammon †and the plaine of the wildernesse and Iordan and the borders of Cenereth vnto the sea of the desert which is most salt at the foote of mount Phasga against the east †And I commāded you at that time saying The Lord your God geueth you this land for an inheritance goe wel appointed before your brethren the children of Israel al you strong men †except your wiues and litle ones and your cattel For I know you haue much cattel they must remaine in the cities which I haue deliuered you †vntil our Lord geue rest to your brethren as he hath geuen to you and they also possesse the Land which he wil geue them beyond Iordan then shal euerie man returne to his possession which I haue geuen you †Iosue also at that time I commanded saying Thyne eyes haue seene what the Lord your God hath done to these two kinges so wil he doe to al the kingdomes to the which thou shalt passe †Feare them not for the Lord your God wil fight for you †And I prayed our Lord at that time saying †Lord God thou hast begonne to shew vnto thy seruant thy greatnes and most mightie hand for neither is there other God either in heauen or in earth that is able to doe thy workes and to be compared to thy strength †I wil passe ouer therfore and wil see this excellent Land beyond Iordan and this goodlie mountaine and Libanus †And our Lord was angrie with me for you and heard me not but said to me It sufficeth thee speake no more to me of this matter †Goe vp to the toppe of Phasga and cast thine cies round about to the west and to the north and the south and the east and behold it for thou shalt not passe this Iordan †Command Iosue and encourage and strenghen him for he shal goe before
and the stranger and pupil and widow which abide with you in the place which our Lord thy God shal choose that his name may dwel there †and thou shalt remember that thou wast a seruant in Aegypt and thou shalt keepe and doe the thinges that are commanded †The solemnitie also of Tabernacles thou shalt celebrate seuen daies when thou hast gathered thy fruite of the barne floore and the presse †and thou shalt feast in the festiuitie thou thy sonne and thy daughter thy man seruant and woman seruant the Leuite also and stranger and pupil and widow that are within thy gates †Seuen daies shalt thou celebrate the feastes to our Lord thy God in the place which our Lord shal choose and our Lord thy God wil blesse thee in al thy fruites and in euerie worke of thy handes and thou shalt be in ioye †Three times in a yeare shal al thy male appeare in the sight of our Lord thy God in the place which he shal choose in the solemnitie of Azymes in the solemnitie of weekes and in the solemnitie of Tabernacles There shal not appeare before our Lord any emptie †but euerie one shal offer according to that he hath according to the blessing of our Lord his God which he shal geue him †Iudges and maisters shalt thou appoynt in al thy gates which our Lord thy God shal geue thee in euerie of thy tribes that they may iudge the people with iust iudgement †and not decline to either part Thou shalt not accept person nor giftes because that giftes blinde the eies of the wise and change the wordes of the iust †Iustly shalt thou pursew that which is iust that thou mayest liue and possesse the Land which our Lord thy God shal geue thee †Thou shalt plante no groue nor any tree neere the altar of our Lord thy God †Neither shalt thou make nor sette to thy self a statue which thing our Lord thy God hateth CHAP. XVII Perfect hostes not mamed nor defectiue must be offered to God Idolaters stoned to death 8. VVhen inferior iudges differ the cause must be decided by the High Priest in consistorie Who is warranted not to erre therin and al are bound to obey his sentence 14. The dutie also of a king Whom in future time God wil condescend to geue them is described with special charge to receiue the law of God at the Priestes handes THOV shalt not immolate to our Lord thy God a sheepe and an oxe wherein there is blemish or any fault because it is abomination to our Lord thy God †When there shal be found with thee within one of thy gates which our Lord thy God shal geue thee man or woman that do euil in the sight of our Lord thy God and transgresse his couenant †that they goe and serue strange goddes and adore them the sunne and the moone and al the hoste of heauen which thinges I commanded not †and this is told thee and hearing it thou hast inquired diligently and found it to be true and the abomination is committed in Israel †thou shalt bring forth the man and the woman that haue committed that most heynous thing to the gates of thy citie and they shal be stoned †At the mouth of two or three witnesses shal he perish that is to be slaine Let no man be killed one onlie geuing testimonie against him †The hand of the witnesses shal be first to kil him and the hand of the rest of the people shal be layd on last that thou mayest take away the euil out of the middes of thee †“ If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud cause and cause leprosie and not leprosie and thou see that the wordes of the iudges within thy gates doe varye arise and goe vp to the place which our Lord thy God shal choose †And thou shalt come to the priestes of the Leuitical stocke and to the iudge that shal be at that time and thou shalt aske of them “ who shal shew thee the truth of the iudgment †And thou shalt do whatsoeuer they that are presidentes of the place which our Lord shal choose shal say and teach thee †according to his law and thou shalt folow their sentence neither shalt thou decline to the right hand nor to the left hand †But “ he that shal be proude refusing to obey the commandement of the Priest which at that time ministreth to our Lord thy God and the decree of the iudge that man shal die and thou shalt take away the euil out of Israel †and the whole people hearing shal feare that none afterward swel in pride †When thou art entred the Land which our Lord thy God wil geue thee and doest possesse it and dwellest in it and sayest I wil sette a king ouer me as al nations haue round about †him shalt thou sette whom our Lord thy God shal choose of the number of thy brethren A man of an other nation that is not thy brother thou canst not make king †And when he is made he shal not multiplie to him selfe horses nor lead backe the people into Aegypt taking high courage for the number of his horsemen especially whereas our Lord hath commanded you that in no case you returne any more the same way †He shal not haue manie wiues that may allure his minde nor huge weightes of siluer and gold †And after he shal sitte in the throne of his kingdome he shal copie to him selfe the Deuteronomie of this Law in a volume taking the copie of the priestes of the Leuitical tribe †and he shal haue it with him and shal reade it al the dayes of his life that he may learne to feare our Lord his God and keepe his wordes and ceremonies that are commanded in the law †And that his hart be not lifted vp into pride ouer his brethren nor decline to the right side or the left side that he may reigne a long time and his sonnes ouer Israel ANNOTATIONS CHAP. XVII 8. If the iudgement be hard For a ful and assured decision of al controuersies God here instituted to his people a supreme Tribunal that in case inferior Iudges varied in iudgement recourse might be had to the Councel of Priestes where one chiefe Iudge the High Priest was appointed to geue sentence and al others commanded to receiue and obey the same 9. vvho shal shevv the truth God so assisted this consistorie with his spirite of truth that their sentence was infallible though otherwise they might erre either in life or in priuate opinion VVherfore our Sauiour distinguishing betwen their publique doctrin and their workes taught the people that for somuch as the Scribes and Pharisees sate in Moyses chaire and yet transgressed Gods commandmentes euerie one should obserue and doe as they saide but not doe according to their
opinion saieth he that Samuel himself appeared not but some euil spirit tooke his similitude And this last iudgement of S. Augustin is much confirmed first by the wordes of this text literally and plainly affirming that Samuel appeared and spake to Saul and Saul to him and that Saul vnderstood orâ—nevv not only thought imagined or supposed that it vvas Samuel Secondly this apparition came sooner preuenting the inchantment and in better order then the pithonical woman expected as appeareth by her answer saying she saw God or an excellent person ascending in comelie maner and attyre whereas euil spirites vsed to appeare as the Rabbins testifie in vglie bodies with the heeles into the ayer and head downward Thirdly the Author of Ecclestasticus ch 46. amongst the prayses of Samuel the prophet saieth he slept or died and certified the King and shevved to him the end of his life VVhere it semeth clere that the same person that died denounced Gods wil and sentence to Saul Moreouer if it had bene an illusion of an euil spirite it would hardly seme anie praise at al. Fourthly the diuel could not naturally foretel that Saul and his sonnes with manie of the people should be slaine the next day and Dauid reignâ— after him neither is it probable that God reueiled such secretes to euil spirites wherby men might take more occasion to folow nicromancie Fiftly most Fathers and Doctors are of the same iudgement S. Iustinus Martyr Dialogo cum Triphone S. Basil Epist 80. ad Eustathium S. Ambrose li. 1. in Luc. 1. S. Hierom. in Isaiae 7. Iosephus li. 6. c. 15. Antiq. and manie other old and late writers The chiefest argument for the other opinion is the authoritie of Tertullian li. de anima Procopius and Eucherius vpon this place and the vncertaine authors Questionum apud Iustinum q. 52. lib. de mirabil Sac. Script and Quest vet Testamenti q. 27. apud Augustinum tomo 3. et 4. As for the Protestantes denying that soules once parted from their bodies can appeare to anie aliue S. Augustin confuteth them both by this example of Samuel supposing the booke of Ecclesiasticus to be Canonical Scripture and of Moyses being dead and Elias yet liuing whom they hold also to be dead both appearing with Christ in his transfiguration Mat. 17. CHAP. XXIX Dauid going with the Philistijms towards the warre 4. the princes vrge and force the king to send him back THEREFORE al the companies of the Philistijms were gathered together into Aphec and Israel also camped vpon the fountaine which was in Iezrahel †And the princes in dede of the Philistijms marched in hundreds and thousandes but Dauid and his men were in the last companie with Achis †And the princes of the Philistijms sayd to Achis What meane these Hebrewes And Achis sayd to the princes of the Philistijms Doe you not knowe Dauid which was the seruant of Saul the king of Israel and is with me manie daies or yeares and I haue not found any thing in him since the day that he fled to me vntil this day †But the princes of the Philistijms were angrie against him and sayd to him Let this man returne and abide in his place wherein thou hast appointed him and let him not goe downe with vs into battel lest he become an aduersarie to vs when we shal beginne to fight for how can he otherwise pacifie his lord but in our heades †Is not this Dauid to whom they sang in dances saying Saul hath strooke his thousandes Dauid his ten thousandes †Achis therefore called Dauid and sayd to him The Lord liueth thou art iust and good in my sight and thy going out thy coming in is with me in the campe and I haue not found in thee anie euil since the day that thou camest to me vntil this day but thou pleasest not the nobles †Returne therefore and goe in peace and offend not the eies of the princes of the Philistijms †And Dauid sayd to Achis For what haue I done and what hast thou found in me thy seruant since the day that I haue beene in thy sight vntil this day that I may not come and fight against the enemies of my lord the King †And Achis answering spake to Dauid I know that thou art good in my sight as an Angel of God but the princes of the Philistijms haue sayd He shal not goe vp with vs into battel †Therefore arise in the morning thou and the seruantes of thy lord which came with thee and when you are risen in the night and it shal beginne to waxe light goe foreward †Dauid therefore arose in the night he and his men that they might sette foreward in the morning and returne to the land of the Philistijms and the Philistijms went vp into Iezrahel CHAP. XXX Dauid returning to Siceleg findeth it burned and spoiled and himself in danger of the people 7. By our Lords warrant be pursueth the enemie 11. taketh a guide 17. recouereth al that was taken away 22. and rewardeth the souldiars also those that stayed with the baggage 25. making it a lawe for the time to come shat the keepers of the baggage shal haue like share with those that fight in battel AND when Dauid and his men were come to Siceleg the third day the Amalecites had made an inuasion on the south side into Siceleg and had strooken Siceleg and burnt it with fire †And had led away wemen captiue out of it from the lesse vnto the great and had not killed any man but had led them with them and went on their iourney †When Dauid therefore and his men were come to the citie and had found it burnt with fire and their wiues and their sonnes and their daughters to be led away captiue †Dauid and the people that was with him lifted vp their voices and mourned til teares fayled them †For the two wiues also of Dauid were led away captiue Achinoam the Iezraelite and Abigail the wife of Nabal of Carmel †And Dauid was strooken very sad for the people would haue stoned him because the soule of euerie man was bitterly affected vpon their sonnes and daughters but Dauid was strengthened in our Lord his God †And he sayd to Abiathar the priest the sonne of Achimelech Applie vnto me the Ephod And Abiathar applied the Ephod to Dauid †and Dauid consulted our Lord saying Shal I pursue these theeues and shal I take them or no And our Lord sayd to him Pursue them for thou shalt take them without doubt take from them the praye †Dauid therefore went himselfe and the six hundred men that were with him and they came vnto the Torrent Besor some being wearie stayed †But Dauid himself and foure hundred men pursued for two hundred stayed who being wearie could not passe the Torrent Besor †And they found an Aegyptian in the field and brought him to Dauid and they gaue
holie persecution then bringing them forth of the fornace of Egypt in his strong hand as is recorded in the former age at last his Diuine Maiestie deliuered to them his perfect and eternal Law conteyned in two tables distributed into tenne preceptes teaching them their proper duties first towards himselfe their God and Lord then towards ech other Adding moreouer for the practise and execution therof other particular precepts of two sortes to witte Ceremonial prescribing certaine determinate maners and rites in obseruing the commandements of the first table pertaining to God and Iudicial lawes directing in particular how to fulfil the commandements of the second table concerning our duties towards our neighbours So we see the whole law is nothing els but to loue God aboue al and our neighboures as our selues The maner of performing al is to beleue and hope in one onlie Lord God honour and serue him alone who made al of nothing conserueth al wil iudge al and render to al men as they deserue and therfore fully to confirme this point he beginneth his commandements with expresse prohibition of al false and imaginarie goddes saying Exod. 20. v 3. Thou shalt not haue strange goddes after threates to the transgressours and recital of the other nine commandementes he concludeth v. 23. with repetition of the first saying You shal not make goddes of siluer nor goddes of gold shal you make to you 〈…〉 iâ— repeted and explaned Deut. 5. And in the next chapter Moyses 〈…〉 the people saith Heare Israel the Lord our God is one Lord. And God himselfe speaking againe sayth Exod. 23. See ye that I am onlie and there is no other God besides me The royal prophet Dauid 2 Reg. 22. and Psalm 17. who is God but our God and in sundrie other places the seneâ— doctrine of one God is grounded confirmed and established The Misterie of the B. Trinitie or of three Diuine Persons is no lesse true and certaine then that there is but one God though not so manifest to reason noâ— so expressly taught in the old Testament yet beleued then also and often in inuaded where God is expressed by names of the plural number as Elobim Elim Elahâ— Saddai Adonai Tsebaoth which import pluralitie of Persons in God who is bâ—â—e one nature and substance Distinction also of Persons in God 〈…〉 ced Exod. 33. God saying I wil cal in the name of the Lord That is as S. Augustin and other fathers expound it the second Person by his grace maketh his seruants to cal vpon God More distinctly Psalm 2. The Lord said to me Thou art my Sonne I this day haue begotten thee Psalm 109. The Lord said to my Lord that is God the Father to God the Sonne who according to his diuinitie is the Lord of Dauid according to his humanitie the sonne of Dauid The same king Dauid maketh mention also of the third Person the Holie Ghost praying Psalm 50. Thy holie Spirit take not from me In the forme of blessing the people Num. 6. al three Persons some to be vnderstood in the name of our Lord thrise repeted our Lord the Father blesse thee and keepe thee Our Lord the Sonne shew his face to thee and haue mercie vpon thee Our Lord the Holie Ghost turne his countenance vnto thee and geue thee peace Of the Incarnation of the Sonne of God we haue in this age manie prophecies and figures Moyses euidently Deut. 18 forsheweth that after other prophets Christ the Sonne of God should come in flesh and redeme mankind as S. Peter teacheth Act. 3. Likewise in his Canticle and Blessing of the tribes Deut. 32 33 he speaketh more expresly of Christ and his Church then of the Iewes and thier Synagogue The starre prophecied by Balaam Num. 24. forshewed both to Iewes and Gentiles that Christ should subdue al nations Iosuâ— both in name and office was a manifest figure of IESVS Christ Also the Iudge and Kinges some in one thing some in an other most especially king Dauid and king Salomon were figures of our Lord and Sauiour Iesus Christ The brasen serpent Num. 21. sign fied Christ to be crucified as him selfe expenndeth it Ioan. 3. Bri fly the whole Law was a pedagogue or conductor to bring men to Christ Galat. 3. and by him to know God and them selues to wit God omnipotent al perfect Creator of al our Father Redemer and Sanctifier and man his chief earthlie creature though of himselfe wâ—â—kâ— and impotent yea through sinne miserable yet in nature of free condition indued wish vnderstanding to conceiue and discourse and with freewil to choose or refuse what liketh or displeaseth him For God appointing al creatures their offices ingraffed in al other thinges inuariable inclination to performe the same so that they could neither by vertue nor sinne make their state better not worse then it was created but ordaining Angels and men to a higher end of eternal felicitie left their wils free to agree vnto or to resist his precepts and counsels VVherupon Angels cooperating with Gods grace were confirmed in glorie and some reuoking were eternally damned Man also offending fel into damnable state but through penance may be saued if he cooperate with new grace of our Redemer which is in his choise to doe or omitte As when God gaue his people meate in the desert Exod. 16. he so instructed them how to receiue it and vse it without force or compulsion that he might proue them as himself speaketh whether they would walke in his law or no. And after making couenant with them Exod. 19. Deut. 26. required and accepted their voluntarie consent entring into formal contract or bargaine betwen him self and them he promising on the one partie to make them his peculiar people a priestlie kingdome and a holie nation they on the other partie promising loyaltie obedience and obseruation of his commandements saying Al thinges that our Lord hath spoken we wil doe For which cause Gods promises are conditional Deut. 7. if thou kepe his iudgements God wil keepe his couenant to thee Againe most plainly Deut. 11. Behold I sette before your sight this day benediction and malediction and Deut. 30. I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that thou mayest liue In al which it is certaine that Gods promise being firme mans wil is variable and so the euent not necessarie which made Caleb hoping of victorie to say Iosue 14. if perhaps our Lord be with me Neither doth Gods foreknowledge make the euent necessarie for he seeth the effect in the cause as it is voluntarie or casual yea God knoweth al before and some times fortelleth thinges vvhich conditionally vvould happen and in deed the condition fayling come not to passe as 1. Reg. 23. God answered that the men of Ceila would betray Dauid meaning if he staied there vvhich
deliuer and saue them First Othoniel of the tribe of Iuda then Aod of Beniamin after him Samgar the Scripture not signifying of what tribe then Barach with Debora of Ephraim Gedeon of Manasses Abimelech his basâ— sonne an vsurper Thola of Issachar Iair and Iephte of Manasses Abesan of Iuda Aialon of Zabulon Abdon of Ephraim Sampson of Dan and Heli who was also high priest of Aarons stocke otherwise called Zaraias 1. Paralip 6. and Samuel also of the tribe of Leut a Prophet In his time the people demanding and vrging to haue a King Saul of the tribe of Beniamin was annointed 1. Reg. 10. But for transgressing Gods commandments especially for exercising spiritual function without warrant 1. Reg. 13. and not destroying idolaters 1. Reg. 15. was deposed and Dauid of the tribe of Iuda was annointed King who after manie great trubles possessed the whole kingdome and died in peace leauing his sonne Salomon inuested and annointed king in his throne The Church being thus established in distinct states and orders albeit there were manie imperfections in al sortes of persons and great sinnes committed yet God so punished offenders and chastised the whole people that he stil conserued the greatest or chiefe part in true faith and religion For whiles they were in the desert they murmured very often against God and his Ministers their Superiours Exod. 17. Num. 11. 14 20. 21. Manie fel to idolatrie Exod. 32. Aaron not free from cooperating in the peoples sinne Nadab and Abiu Aarons sonnes and consecrated priestes offered strange fire Leuit. 10 Core Dathan and Abiron with their complices made a great schisme Num. 16. Manie committed carnal fornication with Infidels and were therby drawen to spiritual Num. 25. Of which and other like â—innes the Psalmist speaketh Psal 94. exhorting his people not to harden their hartes as in the desert their fathers had tempted God Fourtie yeares was I offended sayth God with that generation and sayd They alwayes erre in hart And therfore he sware in his wrath that the same generation should not enter into the promised land of Chanaan but their children entred and possessed it Num. 14. Iesue 3. A 〈…〉 the people falling to idolatrie and other sinnes were afflicted and sore pressâ—d by forraine enemies but repenting were deliuered and saued by certain capitaines called Iudges and Sauiours as appeareth in the booke of iudges They had also tribulations by some of their owne nation for among the Iudge one called Abimelee was a tyrannical vsurper Iudic. 9. Saul their first King falling from God vniustly persecuted Dauid 1. Reg. 18. â— Ambitious Absolom rebelled against the King his father 2. Reg. 15. and Seba of the tribe of Beniamin raised an other rebellion 2. Reg. 20. â—â—â—â—wise Adonias assisted by Abiathar the high priest and by Ioab general of the armie pretended to reigne his father Dauid yet liuing to preuent S 〈…〉 n of the kingdom 3. Reg. 1. So God both shewed his iustice in suffering suâ—â— afflictions to happen for punishment of sinne and his mercie in sauing hiâ— Church from ruine Moreouer for preseruatioÌ„ of the Church there were diuers diuine Ordinances prouided by the law For first al were strictly commanded not to coÌ„municate with Infidels in their idolatrie Ex. 23. nor with Schismatikes in their schisme Nu. 16. but to destroy al Idolaters Num. 33. and shunne al nouelties in religion as a sure marke of idolatrie or false doctrine Deut. 13. Further to conserue vnitie there was but one Tabernacle and one Altar for Sacrifice in the whole people of Israel VVherupon when the two tribes and halfe on the other side Iordan had made a seueral altar al the tribes that dwelt in Chanaan suspecting it was for sacrifice sent presently to admonish them and prepared to make warre against them except they destroyed their new altar but being aduertised that it was only an altar of monument and not for sacrifice were therwith satisfied Iosue 22. Afterwards the tribe of Dan setting vp idolatrie and the other tribes not correcting it they were al punished VVhich happened by occasion of an other enormous sinne committed and not corrected in the tribe of Beniamin For the other eleuen tribes making warre against them for this iust cause yea by Gods direction and warrant yet had the worse susteyning great slaughter of men in two conflictes and in the third Beniamin was almost destroyed Iudic. 20. Finally for decision of al controuersies and ending of strife the High Priest was expresly ordayned supreme Iudge Deut. 17. And al were commanded in paine of death to submitte their opinions and obey his sentence with promise of Gods assistance wherby his definitions were certaine and infallible For in consultations of doubtes and difficult cases God inspired him with doctrine of veritie Exod. 28. 29. Leuit. 8. Num. 3. 7. 9. 1. Reg. 23 30. VVhich iudgement Seate Christ admonished the Iewes to repayre vnto and folow Math. 23. though the Iudges themselues did not the thinges which they taught In so much that Caiphas through this assistance of Gods spirite being otherwise a wicked man yet pronounced the truth That one must die for the people VVhich therfore S. Iohn the Euangelist ascribeth to his Chayre and office because he was High priest that yeare Ioan. 11. Seing then Gods prouidence and continual assistance was so clere and assured in the Church of the old Testament much more is the Church of christ builded vpon a sure rocke assured of his perpetual assistance and always preserued from erring in Faith or in general practise of Religion And that by Gods like assured ordinance of one supreme head and Iudge S. Peter his Successour for vvhom our Sauiour prayed that his faith should not faile Further commanding him that he should confirme his brethren Al vvhich vvse see is performed in the Successours of S. Peter vvheras the successours of the other Apostles are al failed long since The same most assured stabilitie of the Church of Christ is further confirmed by the whole Lavv and Prophetes Namely Deut. 32. and 33. vvhere Moyses fortelleth more povver and grace in the Church to be collected in the Gentiles of al natioÌ„s then euer vvas in that of the Israelites or Iews Likewise 1. Reg. 2. The same vvas both prefigured and prophecied by holie Anna The hungrie those that desire Gods grace and glorie are filled vntil the barren woman the Church of the Gentiles bare verie manie she that had manie children was weakned Shewing that the Church of the Iewes had manie vntil the plenitude of Gentiles much more abounded Wherfore the Psalmist inuiteth al nations to praise God saying Psal 116. Praise our Lord al ye Gentiles praise him al ye peoples Also 2. Reg. 7. God promised Dauid saying Thy Kingdome for euer before thy face and thy throne shal be firme continually which was not verified in Dauids temporal kingdome For it was
of Israel should bring it in into the tabernacle of testimonie †For the most impious Athalia and her children haue destroyed the house of God and of al thinges that had bene sanctified in the temple of our Lord they adorned the temple of Baalim †The king therfore commanded and they made a chest and set it by the gate of our Lord on the out side †And it was proclaymed in Iuda and Ierusalem that euery man should bring the price to our Lord which Moyses the seruant of God appoynted ouer al Israel in the desert †And al the princes reioysed and al the people and going in they contributed into the chest of our Lord and cast in so that it was filled †And when it was time that they should bring the chest before the king by the handes of Leuites for they saw much money the kinges Scribe went in and he whom the high priest had appoynted they powred out the money that was in the chest recaried it to his place and so did they from day to day and there was gathered infinite money †Which the king and Ioiada gaue to them that ouersaw the workes of the house of our Lord but they hired with it hewers of stones and artificers of al workes to repayre the house of our Lord smithes also of yron and brasse that that which began to fal might be vpholden †And they that wrought did industriously and the breach of the walles was closed by their handes and they raysed the house of our Lord into the old state and made it stand firmely †And when they had accomplished al the workes they brought the rest of the money before the king and Ioiada of the which were made vessels of the temple to the ministerie and for holocaustes phials also and other vessels of gold and siluer and holocaustes were offered in the house of our Lord continually al the daies of Ioiada †But Ioiada became old being ful of dayes and died when he was an hundred and thirtie yeares old †And they buried him in the citie of Dauid with the kinges because he had done good with Israel and with his house †And after that Ioiada was dead the princes of Iuda went in and adored the king who being altered by their seruiceablenesse agreed to them †And they forsooke the temple of our Lord the God of their fathers and serued groues and sculptilles and there came wrath agaynst Iuda and Ierusalem for this sinne †And he sent them prophetes that they should returne to our Lord whom protesting they would not heare †The spirit of God therfore inuested Zacharias the sonne of Ioiada the Priest he stood in the sight of the people and sayd to them Thus sayth our Lord God Why transgresse you the precept of our Lord which thing shal not profit you haue forsaken our Lord that he should forsake you †Who being gathered agaynst him they threw stones according to the kinges commandement in the court of the house of our Lord. †And Ioas the king did not remember the mercie that Ioiada his father had done with him but he killed his sonne Who when he died sayd Our Lord see and require it †And when a yeare was come about the armie of Syria came vp against him it came into Iuda Ierusalem slewe al the princes of the people and al the pray they sent to the king into Damascus †And wheras there was come a very smal number of the Syrians our Lord deliuered into their handes an infinit multitude for that they had forsaken our Lord the God of their fathers on Ioas also they exercised ignomious iudgementes †And departing they left him in great diseases and his seruantes rose agaynst him for reuenge of the bloud of the sonne of Ioiada the priest they slewe him in his bed he dyed and they buried him in the Citie of Dauid but not in the kinges sepulchres †And there conspired against him Zabad the sonne of Semmaath an Ammonitesse Iozabad the sonne of Semarith a Moabitesse †Moreouer his children and the summe of money which was gathered vnder him the repayring of the house of God are writen more diligently in the Booke of kinges and Amasias his sonne reigned for him CHAP. XXV Amasias killeth those that slew his father 5. Besides his owne people hyreth souldiars of Israel but by aduise of a Prophete dismisseth them 11. and with his owne owerthroweth the Idumeans whose idols taken in battel 13. the dismissed souldiars in the meane time spoyling his countrie he adoreth 15. Contemning admonition 17. and prouoking the king of Israel to warre 22. is taken in battel and spoyled 27. Fearing treason in Ierusalem fleeth and is slaine in Lachis FIVE and twentie yeares old was Amasias when he began to reigne and he reigned nine and twentie yeares in Ierusalem the name of his mother was Ioaden of Ierusalem †And he did good in the sight of our Lord but yet not in a perfect hart †And when he saw his kingdom strengthned he put to death the seruantes that had slayne the king his father †but their children he slew not as it is writen in the Booke of the law of Moyses where our Lord commanded saying The fathers shal not be slayne for the children nor the children for their fathers but euerie one shal die in his owne sinne †Amasias therfore gathered together Iuda and appoynted them by families and tribunes and centurions in al Iuda and Beniamin and he numbred from twentie yeares vpward and found three hundred thousand of yong men that went forth to battel and held speare and shielde †He hyred also for wages of Israel an hundred thousand strong men for an hundred talentes of siluer †But a man of God came to him and sayd O king let not the host of Israel goe forth with thee for our Lord is not with Israel and al the children of Ephraim †and if thou thinke that battels consist in the force of an armie God wil make thee to be ouercome of the enemies for it perteyneth to God both to helpe and to put to flight †And Amasias sayd to the man of God What shal become then of the hundred talentes which I haue geuen the souldiars of Israel And the man of God answered him Our Lord hath wherby he is able to geue thee much more then this †Amasias therfore seperated the host that came to him out of Ephraim that they should returne into their place but they being wrath excedingly agaynst Iuda returned into their countrie †Moreouer Amasias brought forth his people confidently and went into the Vale of salt pittes and stroke the children of Seir ten thousand †And other ten thousand men did the children of Iuda take and bring to the steepe of a certaine rocke and cast them down headlong from the toppe who burst in sunder euerie one †But
returned cried to thee thou heardest from heauen and deliueredst theÌ„ in thy mercies manie times †And thou didst admonish them that they should returne to thy law But they did proudly heard not thy coÌ„mandmentes and sinned in thy iudgementes which a man should do and shal liue in them and they gaue the reuolting shoulder and hardned their necke neither did they heare †And thou didst prolong manie yeares ouer them and didst testefie to charge them in thy spirit by the hand of thy Prophetes and they heard not and thou didst deliuer them into the hand of the peoples of the nations †But in thy very many mercies thou madest them not consumption neither didst thou forsake them because a God of compassions and gratious art thou †Now therfore O our God great strong and terrible keeping couenant and mercie turne not away from thy face al the labour which hath found vs our Kinges and our Princes and our Priests and our Prophetes and our fathers and al the people from the daies of the king of Aâ—â—ur vntil this day †And thou art iust in al thinges that haue come vpon vs because thou hast done truth but we haue done wickedly †Our Kinges our Princes our Priestes and our fathers haue not done thy law and haue not attended thy commandmentes and thy testimonies which thou hast testified among them †And they in their reignes and in thy manifold goodnes which thou gauest them and in the land most large and fatte which thou didst deliuer in their sight serued not thee nor returned from their most wicked deuises †Behold we our selues this day are bondmen and the land which thou gauest our fathers that they should eate the bread therof and the good thinges that are therof and our selues are seruantes in it †And the fruites therof are multiplied to the kinges whom thon hast sette ouer vs for our sinnes and they haue dominion ouer our bodies and ouer our beastes according to their wil and we are in great tribulation †Therfore vpon al these thinges we our selues make a couenant and write and our Princes our Leuites and our Priestes signe it CHAP X. Mâ—nie in name of al subscribe to the couenant made with God 30. Namely not to marrie with strangers 31. to keepe the Sabbath day and the seuenth yeare 32. To pay oblations 35. First fruites 38. and Tithes AND the subscribers were Nehemias Athersatha the sonne of Hachelai and Sedecias †Saraias Azarias Ieremias †Pheshur Amarias Melchias †Hattus Sebenia Melluch †Harem Merimuth Obdias †Daniel Genthon Baruch †Mosollam Abia Miamin †Maazia Belgai Semeia these were Priestes †Moreouer Leuites Iosue the sonne of Azanias Bennui of the children of Henadad Cedmihel †And their bretheren Sebenia Odaia Celita Phalaia Hanan †Micha Rohob Hasebia †Zachur Serebia Sabania †Odaia Bani Baninu †The heades of the people Pharos Phahathmoab Aelam Zethu Bani †Bonni Azgad Bebai †Adonia Begoai Adin †Ater Hezecia Azur †Odaia Hasum Besai †Hareph Anathoth Nebai †Megphias Mosollam Hazir †Mezsibel Sadoc Iedua †Pheltia Hanan Anai †Osee Hanania Hasub †Alohes Phalea Sobec †Rehum Hasebna Maasia †Echaia Hanan Anan †Melluch Haran Baana †And the rest of the people Priestes Leuites Porteres and singing men Nathineites and al that seperated themselues from the peoples of the landes to the law of God their wiues their sonnes and their daughters †Al that could vnderstand promising for their bretheren their princes and they that came to promise and sweare that they would walke in the law of God which he gaue in the hand of Moyses the seruant of God that they would do kepe al the coÌ„mandments of the Lord our God and his iudgementes and his ceremonies †And that we would not geue our daughters to the people of the land and their daughters we would not take to our soÌ„nes †The people 's of the land which bring in things to sel al thinges to be vsed to sel them on the Sabbath day we wil not take it of them in the Sabbath and in the sanctified day And we wil let passe the seuenth yeare and the exaction of euerie hand †And we wil ordayne preceptes vpon ourselues to giue the third part of a sicle euerie yeare to the worke of the house of our God †to the loaues of proposition and to the continual sacrifice and for a continual holocaust in the Sabbathes in the Calendes in the Solemnities and in the sanctified and for sinne that propitiation may be made for Israel and vnto al vse of the house of our God †We therfore did cast lotes concerning the oblation of wood betwen the Priestes and the Leuites and the people that it should be brought into the house of our God by the houses of our fathers at set times from yeare to yeare that it might burne vpon the altar of the Lord our God as it is written in the law of Moyses †And that we would bring the first borne of our land and the first fruites of al the fruite of euerie tree from yeare to yeare in the house of our Lord. †and the first fruites of our sonnes and of our cattel as it is written in the law and the first fruites of our oxen and of our sheepe that they might be offered in the house of our God to the Priestes which minister in the house of our God †And the first fruites of our meates and of our libamentes and the fruites of euerie tree of vintage also and of oyle we wil bring to the Priestes vnto the treasurie of our God and the tenth part of our land to the Leuites The Leuites themselues shal receiue the tithes out of al the cities of our works †And the Priest the sonne of Aaron shal be with the Leuites in the tythes of the Leuites and the Leuites shal offer the tenth part of their tythe in the house of our God to the treasurie in the treasure house †For the children of Israel and the children of Leui shal carie to the treasurie the first fruites of corne of wine and of oyle and the sanctified vessels shal be there and the Priestes and singing men and porters and ministers and we wil not leaue the house of our God CHAP. XI New inhabitantes of Ierusalem are recited 20. likwise who dwelt in other cities of Iuda AND the princes of the people dwelt in Ierusalem but the rest of the people cast lottes to take one part of ten that should dwel in Ierusalem the holie citie and nine partes in the cities †And the people blessed al the men that had voluntarily offered them selues to dwel in Ierusalem †These therfore are the princes of the prouince which dwelt in Ierusalem and in the cities of Iuda And euerie one dwelt in his possession in their cities Israel the Priestes the Leuites the Nathineites and the children of the
be accomplished one that excelled the rest in wisedom and fidelitie and was second after the king Aman by name †told me that there was a people dispersed through the whole world which vsed new lawes and doing against the customes of al Nations contemned the coÌ„mandmentes of kings and brake the concord of al nations by their dissention †Which when we had learned seing one nation rebellious against al kind of men to vse peruerse lawes and to goe against our commandmentes and to disturbe the peace and concord of the prouinces subiect to vs †we haue commanded that whomsoeuer Aman shal shew who is chiefe ouer al the prouinces and second after the king and whom we honour in steed of a father they with their wiues and children be destroyed of their enemies and that none haue pitie on them the fourtenth day of the twelfth moneth Adar of this present yeare †that the wicked men going downe to hel in one day may restore the peace to our empire which they had disturbed Hitherto the copie of the letter That which foloweth I found written after that place where it is read And Mardocheus going forth did al thinges that Esther had commanded him yet it is neither in the Hebrew nor extant with any of the interpreters †But Mardocheus besought our Lord mindeful of al his workes †and said Lord Lord king omnipotent for in thy dominion are al thinges set and there is none that can resist thy wil if thou determine to saue Israel †Thou madst heauen and earth and whatsoeuer is conteyned in the compasse of heauen †Thou art Lord of al neither is there that can resist thy maiestie †Thou vnderstandest al things and knowest that I haue not done this for pride and contumelie and any desire of glorie that I adored not the proud Aman †for gladly would I be readie for the saluation of Israel to kisse euen the steppes of his feete †but I feared lest I should transferre the honour of my God to a man and lest I should adore any except my God †And now ô Lord king the God of Abraham haue mercie vpon thy poople because our enemies wil destroy vs and extinguish thyne inheritance †Despise not thy portion which thou hast redemed to thyself out of Aegypt †Heare my prayer and be propitious to thy lot and corde and turne our mourning into ioy that liuing we may prayse thy name ô Lord and doe not shut the mouthes of them that sing to thee †Al Israel also with like mind and supplication cried to our Lord because certayne death did hang ouer them CHAP. XIIII Esther prayeth in humilitie of spirite that God wil deliuer the people from the crueltie of Aman. ESTHER also the queene fled to our Lord fearing the peril that was at hand †And when she had laid of her royal garmentes she tooke clothes meete for weeping and mourning and for diuers oyntmentes filled her head with ashes and dung and her bodie she humbled with fastes and al the places in which before she was accustomed to reioyse she filled with tearing of her heares †And she besought our Lord the God of Israel saying My Lord which onlie art our king helpe me solitarie woman and which haue no other helper beside thee †My peril is in my handes †I haue heard of my father that thou Lord didst take Israel out from al Gentiles and our fathers out of al their predecessours before that thou mightst possesse an euerlasting inheritance and thou hast done to them as thou hast spoken †We haue sinned in thy sight and therfore thou hast deliuered vs into the handes of our enemies †for we haue worshiped their goddes Thou art iust ô Lord. †And now it suffiseth them not that they oppresse vs with most hard seruitude but imputing the force of their handes to the might of their idols †they wil change thy promisses and destroy thine inheritance and shut the mouthes of them that prayse thee and extinguish the glorie of thy temple and altar †that they may open the mouthes of Gentiles and prayse the strength of idols and magnifie a carnal king for euer †Deliuer not ô Lord thy scepter to them that are not lest they laugh at our ruine but turne their counsel vpon them and destroy him that hath begune to do cruelly against vs. †Remember ô Lord and shew thy self to vs in the time of our tribulation and geue me confidence Lord king of goddes and of al power †geue me speach wel framed in my mouth in the presence of the lion and turne his hart into the hatred of our enemie that both him self may perish and the rest that consent vnto him †But deliuer vs in thy hand and helpe me hauing no other helpe but thee ô Lord which hast the knowlege of al things †and knowest that I hate the glorie of the wicked and detest the bed of the vncircumcised and of euerie stranger †Thou knowest my necessitie that I abhorre the signe of my pride and glorie which is vpon my head in the daies of my ostentation and detest it as the cloth of a woman in her monthlie floores and weare it not in the daies of my silence †and that I haue not eaten at Amans table neither the kings banket hath pleased me and that I haue not drunke the wine of libamentes †and that thy handmayde did neuer reioyse since I was transported hither vnto this day but in thee ô Lord the God of Abraham †O God strong aboue al heare the voyce of them that haue no other hope and deliuer vs from the hand of the wicked and deliuer me from my feare CHAP. XV. Mardocheus causeth Esther to goe to the king and intreate for the people 10. She is terrified by this countenance but God turneth his hart and he calleth her curteously to him This also I found added in the common edition AND he commanded her no doubt but Mardocheus commanded Esther that she should goe vnto the king and make petition for her people and for her countrie †Remember quoth he the daies of thy humilitie how thou wast brought vp in my hand because Aman the second after the king hath spoken against vs vnto death †and doe thou inuocate our Lord and speake to the king for vs deliuer vs from death Moreouer this also which foloweth I found in the common Greke †And in the third day she layd away the garmentes which she ware was clothed in her glorie †And when she glistered in royal apparel and had inuocated God the ruler and sauiour of al she tooke two wayting maydes †and vpon the one in deede she leaned as it were for dilicatnes and verie much tendernes not able to beare vp her bodie †but the other of the maydes folowed her ladie bearing vp her garmentes trayling on the ground â€
and thyne arme and the illumination of thy countenance because thou wast pleased in them †Thou art the same my king and my God which commandest the saluations of Iacob †In thee we shal turne out our enemies with the horne in thy name we shal contemne them that ryse vp against vs. †For I wil not hope in my bowe and my sword wil not saue me †For thou hast saued vs from them that afflict vs and them that hate vs thou hast confounded †In God we shal be praysed al the day and in thy name we wil confesse for euer †But now thou hast repelled and confounded vs and thou wilt not goe forth ô God in our hostes †Thou hast turned vs backe behind our enemies and they that hated vs spoyled for themselues †Thou hast geuen vs as sheepe that are to be eaten and thou hast dispersed vs among the nations †Thou hast sold thy people without price and there was no multitude in the exchanges of them †Thou hast made vs a reproche to our neighbours a scorne and mocking stocke to them that are round about vs. †Thou hast made vs for a parable to the Gentiles a wagging of the head among the peoples †Al the day my shame is against me and the confusion of my face hath couered me †At the voyce of the vpbrayder and the reprocher at the face of the enemie and persecutor †Al these thinges haue come vpon vs neither haue we forgotten thee and we haue not done wickedly in thy testament †And our hart hath not reuolted backward and thou hast declined our pathes from thy way †Because thou hast humbled vs in the place of affliction and the shadow of death hath couered vs. †If we haue forgotten the name of our God and if we haue spred forth our handes to a strange God †Wil not God enquire of these thinges For he knoweth the secretes of the hart Because for thee we are killed al the day we are estemed as sheepe of slaughter †Arise why sleepest thou ô Lord Arise and expel vs not to the end †Why dost thou turne away thy face forgettest our pouertie and our tribulation †Because our soule is humbled in the dust our bellie is glâ—wed in the earth †Arise Lord helpe vs and redeme vs for thy name PSALME XLIIII Dauid singularly moued in hart and tongue 3. prophecieth Christs excellencie indowing his Church with most worthie dowries 11. by way of exhortation forshewing her internal and external beautie 17. with perpetual succession of Pastors feeding the flock euen to the worlds end †Vnto the end for them that shal be changed to the sonnes of Core for vnderstanding a Canticle for the beloued MY hart hath vttered a good word I tel my workes to the king My tongue is the penne of a scribe that writeth swiftly †Goodly of beautie aboue the sonnes of men grace is powred abrode in thy lippes therfore hath God blessed thee for euer †Be girded with thy sword vpon thy thigh ô most mightie †With thy beautie and fayrnesse intend procede prosperousely and reigne Because of truth and mildenesse and iustice and thy right hand shal conduct thee meruelously Thy sharpe arrowes the peoples vnderneth thee shal fal into the hartes of the kings enemies †“ Thy seate ô God for euer and euer a rod of direction the rod of thy kingdom Thou hast loued iustice and hast hated iniquitie therfore God thy God hath annoynted thee with the oile of gladnes aboue thy felowes †Myrâ—he and Aloes and Cassia from thy garmentes from houses of yuorie out of the which †the daughter of kinges haue delighted thee in thy honour The Queene stood on thy right hand in golden rayment compassed with varietie Heare daughter and see and incline thyne eare and forget thy people and the house of thy father †And the king wil couet thy beautie because he is the Lord thy God and they shal adore him †And the daughters of Tyre with giftes al the rich of the people shal besech thy countenance †Al the glorie of that daughter of the king is within in borders of gold †clothed round about with varieties Virgins shal be brought to the king after her her neighbours shal be brought to thee †They shal be brought in ioy and exultation “ they shal be brought into the temple of the king †“ For thy fathers there are borne sonnes to thee thou shalt make them princes ouer al the earth †They shal be mindeful of thy name in al generation and generation Therfore shal peoples confesse to thee for euer and for euer and euer ANNOTATIONS PSALME XLIIII 7. Thy seate Ô God for euer and euer Seing S. Paul Heb. 1. v. 8. affirmeth expresly that these wordes are spoken of the Sonne of God Christ our Sauiour and therby proueth his excellencie aboue Angels Iohn Caluin is wonderful bold to auouch that in the simple proper sense Dauid spake of his sonne Salomon and the daughter of Pharao as if that were the literal sense and S. Paul only expounded it mystically But first the solemne preface in the two first verses importeth farre greater thinges then agree to anie terrestrial king Secondly this excellent beautie described v. 3. aboue the sonnes of men can not be verified of Salomon for Absalom 2. Reg. 14. v 25. and Adonias were also very beautiful 3. Reg. 1. v. 6. As for Salomons wisdom or other vertues he perseuered not therin and so he was not blessed for euer Thirdly the prophet here calleth the person of whom and to whom he speaketh God v. 7. 12. Fourtly not only the ancient Fathers and Doctors of the Church but also the Hebrew Rabbins and the Chaldee paraphrasis expound this Psalme literally of the promised Messias and his kingdom the Church 16. They shal be brought into the temple of the king The temple of the king saith S. Augustin is the Church the temple of the king is in vnity the temple of the king is not ruinous not cut insunder not diuided the ioyning of liuing stones is charitie Nothing is more euidenr Attend now the verie temple of the king for from thence he speaketh because of the vnitie spread in the round earth For those that vvould be virgins faithful soules vnles they be brought into the temple of the king the Catholique Church they can not please the bridgrome 17. For thy fathers there are borne sonnes to thee The Apostles begotte thee ô Christian Church they were sent they preached they are the fathers But could they be
rather by them that may be supplied vvhich the Hebrevv vvanteth PSALME CXLV The Psalmist exciteth himself and al others to praise God for his singular regard and prouidence of al that trust in him 3. shewing that neither princes nor other men are able to helpe 5. but God can and doth continually releue al sortes of necessities Alleluia of Aggaeus and Zacharie MY soule prayse thou our Lord I wil praise our Lord in my â—te I wil sing to my God as long as I shal be Put not confidence in princes †in the sonnes of men in whom there is no saluation †His spirit shal goeforth and he shal returne into his earth in that day al their cogitations shal perish †Blessed is he whose helper is the God of Iacob his hope in our Lord his God †who made heauen and earth the sea and al thinges that are in them †Which keepeth truth for euer doth iudgement for them that suffer wrong geueth foode to the hungrie Our Lord looseth the fettered †our Lord illuminateth the blind Our Lord lifteth vp the bruised our Lord loueth the iust †Our Lord keepeth strangers the pupil and widow he wil receiue and the wayes of sinners he wil destroy †Our Lord wil reigne for euer thy God ô Sion in generation and generation PSALME CXLVI God is also to be praised by his peculiar people for particular benefites 4. for his omnipotent powre wisdom goodnes in creating and gouerning this whole world 11. and most special benignitie towards those that trust in him Alleluia PRAYSE ye our Lord because Psalme is good to our God let there be pleasant and comelie praise †Our Lord building vp Ierusalem wil gather together the dispersions of Israel †Who healeth the contrite of hart and bindeth vp their sores †Who numbereth the multitude of starres and geueth names to them al. †Great is our Lord and great is his strength and of his wisdom there is no number †Our Lord receiuing the meeke humbling sinners euen to the ground †Sing ye to our Lord in confession sing ye to our God on harpe †Who couereth the heauen with cloudes and prepareth rayne for the earth Who bringeth forth grasse in the mountaines and herbe for the seruice of men †Who geueth to beastes their foode and to the young rauens that cal vpon him †He shal not haue pleasure in the strength of an horse nor in the legges of a man shal he be wel pleased †Our Lord is wel pleased toward them that feare him and in them that hope vpon his mercie PSALME CXLVII Againe God is to be praised for his goodnes towards his peculiar people 4. yea towards al the world 7. but most abundantly towards his Church Alleluia O Ierusalem praise our Lord praise thy God ô Sion †Because he hath strengthened the lockes of thy gates he hath blessed thy children in thee †Who hath set thy borders peace and filleth thee with the fatte of corne †Who sendeth forth his speach to the earth his word runneth swiftly †Who geueth snow as wool scatereth mist as ashes †He casteth his crystal as morseles before the face of his cold l who shal endure †He shal sendforth his word and shal melt them his spirit shal blowe and waters shal flowe †Who declareth his word to Iacob his iustices and iudgements to Israel †He hath not done in like maner to anie nation and his iudgements he hath not made manifest to them Allelu-ia PSALME CXLVIIII Al creatures spiritual and corporal are inuited to praise God their Creator and Conseruer 13. as incomparably excellent Alleluia PRAYSE ye our Lord from the heauens praise ye him in the high places †Prayse ye him al his Angels prayse ye him al his hostes †Prayse ye him sunne and moone prayse him al ye starres and light †Prayse him ye heauens of heauens and the waters that are aboue the heauens †let them praise the name of our Lord. Because he sayd and they were made he commanded and they were created †He established them for euer and for euer and euer he put a precept and it shal not passe †Prayse our Lord from the earth ye dragons and al depthes †Fyre haile snow yse spirit of stormes which doe his worde †Mountaines and al litle hilles trees that beare fruite and al ceders †Beastes and al cattel serpentes and fethered fowles †Kinges of the earth and al peoples princes and al iudges of the earth †Yongmen and virgins old with yong let them prayse the name of our Lord †because the name of him alone is exalted †The confession of him aboue heauen and earth and he hath exalted the horne of his people An hymne to al his sainctes to the children of Israel a people approching vnto him Alleluia PSALME CXLIX The Church is most singularly bond to praise God 4. for the grace sanctitie victorie glorie 7. and iudicial powre which he geueth to his Sainctes Alleluia SING ye to our Lord a new song let his prayse be in the Church of sainctes †Let Israel be ioyful in him that made him and let the children of Sion reioyce in their king †Let them praise his name in quite on tymbrel and psalter let them sing to him †Because our Lord is wel pleased in his people and he wil exalt the meeke vnto saluation †The sainctes shal reioyce in glorie they shal be ioyful in their beddes †The exaltations of God in their throte and two edged swordes in their handes †To doe reuenge in the nations chastisements among the peoples †To binde their kinges in fetters and their nobles in yron manicles †That they may doe in them the iudgement that is written this glorie is to al his sainctes Alleluia PSALME CL. God absolutly most excellent is to be praised 3. with al sortes of instruments and by al other meanes Alleluia PRAYSE ye our Lord in his holies prayse ye him in the firmament of his strength †Prayse ye him in his powers prayse ye him according to the multitude of his greatnes †Prayse ye him in the sound of trumpet prayse ye him on psalter and harpe †Prayse ye him on timbrel and quire prayse ye him on stringes and organ †Prayse ye him on wel sounding cymbals prayse ye him on cymbales of iubilation †let euerie spirit prayse our Lord. Alleluia ANNOTATIONS PSALME CL. S. Augustin in the conclusion of his Enarrations or Sermons vpon the Psalmes explicateth a mysterie in the number of an hundred and fieftie signifying the concord of the two Testaments For in the old testament they kept
S. Ierom. VVhose discourse vve haue here cited at large for a taste of his profound exposition of this vvhole booke that such as haue apportunitie may read the rest in the auctor himself To. 7. CHAP. XI Workes of mercie are necessarie whiles we haue time 3. because after death none can merite 4. neither must we differ to beginne nor cease from good dedes 8. but stil be mindful of death and iudgement 10. auoiding wrath and malice CAST thy bread vpon the passing waters because after much time thou shalt finde it †Geue a portion to seuen and also to eight because thou knowest not what euil shal be vpon the earth †If the cloudes be ful they wil powre out raine vpon the earth If the tree shal fal to the South or to the North in what place soeuer it shal fal there shal it be †He that obserueth the winde soweth not and he that considereth the cloudes shal neuer reape †As thou art ignorant which is the way of the spirite how the bones are framed together in the wombe of her that conceiueth childe so thou knowest not the workes of God who is the maker of al. †In the morning sow thy seede and in the euening let not thy hand cease for thou knowest not which may rather spring this or that and if both together it shal be the better †The light is sweete and it is delectable for the eyes to see the sunne †If a man shal liue manie yeares and shal haue reioyced in them al he must remember the darkesome time and manie dayes which when they shal come the thinges past shal be reproued of vanitie †Reioyce therfore yongman in thy youth and let thy hart be in good in the dayes of thy youth and walke in the wayes of thy hart and in the sight of thyne eyes and know that for al these God wil bring thee into iudgement †Take away anger from thy hart and remoue malice from thy flesh For youth and pleasure are vaine CHAP. XII In youth is fittest time and most meritorious to serue God In age the same is more and more necessarie but harder then to beginne and lesse gratful 8. In this booke the preacher hath shewed that al worldlie thinges are vanitie 13. and that true felicitie is only procured by wisdom which consteth in the feare of God and obseruation of his commandments REMEMBER thy Creator in the dayes of thy youth before the time of affliction come the yeares approch of which thou maist say They please me not †before the sunne and light and moone and starres be darke and the cloudes returne after the raine †when the kepers of the house shal be moued and the strongest men shal stagger and the grinders shal be idle in a smal number and they shal waxe darke that looke through the holes †and they shal shut the doores in the streate at the basenes of the grinders voice and they shal rise vp at the voice of the birde and al the daughters of song shal be deafe †The high thinges also shal feare and they shal be afrayd in the way the almondtree shal florish the locust shal be fatted and the capertree shal be destroyed because man shal goe into the house of his eternitie and the mourners shal goe round about in the streate †Before the siluer coard be broken and the golden headband recurre and the water pot be broken vpon the fountaine and the wheele be broken vpon the cesterne †and the dust returne into his earth from whence it was and the spirite returne to God who gaue it †Vanitie of vanities sayd Ecclesiastes and al thinges vanitie †And wheras Ecclesiastes was most wise he taught the people and declared the thinges that he had done and searching forth made manie parables †He sought profitable wordes and wrote wordes most right and ful of truth †The wordes of wisemen are as prickes and as nailes deepely stricken in which by the counself of maisters are geuen of one pastour †More then these my sonne require not Of making manie bookes there is no end and often meditation is affliction of the flesh †Let vs al heare together the end of speaking Feare God and obserue his commandments for this is euerie man †and al thinges that are done God wil bring into iudgement for euerie errour whether it be good or euil THE ARGVMENT OF THE CANTICLE OF CANTICLES SALOMON called also Ecclesiastes and Idida according to these three names as S. Ierom noteth writte three bookes of three particular arguments directed to three degrees of people with three distinct titles al tending to one end the true seruice of God which bringeth to eternal felicitie In the first he teacheth the principles of good life to flee from vices and folow vertues belonging to such as beginne to obserue Gods law wherin true wisdom consisteth and this booke is called the Prouerbes or Parables that is to say Pithie brief sentencious precepts of Salomon which signifieth Pacificus Peaceable or Pacifier the sonne of Dauid King of Israel In the second he exhorteth to contemne this world shewing that true felicitie consisteth not in anie worldlie or temporal thinges but in the eternal fruition of God which is obtayned by keping his commandments And this booke he intitleth The wordes of Ecclesiastes which is Concionator Preacher Sonne of Dauid King of Ierusalem because he there exhorteth such as haue made some progresse in vertues called Proficientes signified by the inhabitants of the Metropolitan citie Ierusalem whereas in the former he stiled himself king of Israel proposing precepts mete for al the twelue tribes and al vulgar men desirous and beginning to serue God In both bookes for more auctoritie sake making mention of his godlie renowmed father the Royal Prophet Dauid with his owne title also of king But in this third booke he only expresseth his proper name Salomon whom God singularly loued wherof he was called Idida Because this alone without mention of father or king was most conuenient for the Perfect who not as seruants or yong scholars are moued by feare of auctoritie but as children are swetly drawne by loue And this he writte in verse intitling it not simply a Canticle but The Canticle of Canticles as preeminent aboue other Canticles The bridal songue for the Mariage to be solemnized betwen God himself and his glorious spouse For though al holie Scriptures are the spiritual bread and food of the faithful yet al are not meate for al at al seasons Some parts are not for sinners nor for beginners nor for such as are yet in the way towards perfection but only for the perfect According to the Apostles doctrine Milke is for children that are yet vnskilful of the word of iustice But strong meate is for the perfect them that by custom haue their senses
of our Lord shal rest vpon him the spirit of wisdom and vnderstanding the spirit of counsel and strength the spirit of knowlege and pietie †and the spirit of the feare of our Lord shal repleinsh him He shal not iudge according to the sight of the eies nor rebuke according to the hearing of the eares †But he shal iudge the poore in iustice and shal rebuke in equitie for the milde of the earth and he shal strike the earth with the rod of his mouth and with the spirit of his lippes he shal kil the impious †And iustice shal be the girdle of his loynes and fayth the girdle of his reines †The woolfe shal dwel with the lambe and the leopard shal lie with the kid the calfe and lion and sheepe shal abide together a litle child shal leade them †The calfe and the beare shal feede their yong ones shal rest together and the lion shal eate strawe as it were an oxe †And the infant from the brest shal be delighted vpon the hole of the aspe he that is weyned shal thrust his hand into the hole of the cockatrice †They shal not hurt and they shal not kil in al my holie mountayne because the earth is replenished with the knowlege of our Lord as the couering waters of the sea †In that day the roote of Iesse that standeth for a signe of peoples him the nations shal besech his sepulchre shal be glorious †And it shal be in that day our Lord shal put to his hand the second time to possesse the remnant of his people which shal be leaft of the Assirians and of Aegypt and of Phethros and of Aethiopia and of Aelam and of Sennaar and of Emath and of the ilands of the sea †And he shal lift vp a signe vnto the nations and shal assemble together the fugitiues of Israel and shal gather the dispersed of Iuda from the foure quarters of the earth †And the emulation of Ephraim shal be taken away and the enemies of Iuda shal perish Ephraim shal not enuie Iuda Iuda shal not fight against Ephraim †And they shal flie vpon the shoulders of the Philisthims by the sea they together shal spoile the children of the East Idumea and Moab the precept of their hand and the children of Ammon shal be obedient †And our Lord shal make desolate the tongue of the sea of Aegypt and shal lift vp his hand ouer the riuer in the strength of his spirit and he shal strike him in his seuen streames so that they may passe through it with showes †And there shal be a way to the remnant of my people which shal be leaft of the Assirians as there was to Israel in the day that he came vp out of the Land of Aegypt CHAP. XII A Canticle of thankes for the benefites of Christ AND thou shalt say in that day I WIL confesse to thee ô Lord because thou wast angrie with me thy furie is turned away and thou hast comforted me †Behold God is my sauiour I wil doe confidently and wil not feare because our Lord is my strength and my praise and he is become my saluation †You shal drawe waters in ioy out of the sauiours fountaines †And you shal say in that day Confesse ye to our Lord and inuocate his name make his inuentions knowen among the peoples remember that his name is high †Sing ye to our Lord because he hath done magnifically shew this forth in al the earth †Reioyce and prayse ô habitation of Sion because great in the middes of thee is the holie one of Israel CHAP. XIII The Prophet fortelleth the calamitie and ruine of Babylon THE burden of Babylon which Isaie the sonne of Amossaw †Vpon the darke mountaine lift vp a signe exalt the voice lift vp the hand and let the dukes enter the gates †I haue commanded my sanctified and haue called my strong ones in my wrath them that reioce in my glorie †The voice of a multitude in the mountaines as it were of manie peoples a voice of the sound of kinges nations gathered together The Lord of hostes hath commanded the host of battel †Coming from a countrie far of from the end of heauen our Lord and the instruments of his furie to destroy the whole land †Howleye because the day of our Lord is nere it shal come as destruction from our Lord. †For this cause shal al handes be dissolued and euerie hart of man shal melt †and be broken Gripings and paines shal hold them they shal be in paine as she that trauaileth Euerie one shal be astonied at his neighbour their countenances as faces burnt †Behold the day of our Lord shal come cruel and ful of indignation and of wrath and furie to bring the land to a wildernes and to destroy the sinners therof out of it †Because the starres of heauen and their brightnes shal not display their light the sunne is darkened in his rysing and the moone shal not shine in her light †And I wil visite ouer the euiles of the world and against the impious their iniquitie and I wil make the pride of infidels to cease and wil humble the arrogancie of the strong †A man shal be more precious then gold man then pure fine gold †For this I shal truble heauen the earth shal be moued out of her place for the indignation of the Lord of hostes for the day of the wrath of his furie †And it shal be as a yong doe fleing and as a sheepe and there shal be none to gather them together euerie man shal turne to his owne people and euerie one shal flee to his owne land †Euerie one that shal be found shal be slaine and cuerie one that shal come to ayde shal fal by the sword †Their infants shal be dashed in peeces before their eies their houses shal be spoiled and their wiues shal be rauished †Behold I wil rayse vpon them the Medes which shal not seeke siluer nor desire gold †But with arrowes they shal kil the litle ones and shal haue no pitie vpon the sucklings of the wombe and vpon the children their eie shal not spare †And that Babylon glorious in kingdoms noble in the pride of the Chaldees shal be euen as our Lord subuerted Sodom and Gomorrha †It shal not be inhabited for euer it shal not be founded vnto generation generation neither shal the Arabian pitch his tents there nor shepeheardes rest there †But beastes shal rest there and their houses shal be filled with dragons and ostreches shal dwel there and Satyrs shal daunce there †And the Syrach owles shal answer there in the houses therof and mermaides in the temples of pleasure CHAP. XIIII The Iewes shal be released from the captiuitie of Babylon 12. Nabuchodonosor
shal perish from their wise men and the vnderstanding of their prudent shal be hid †Woe vnto you that are deepe of hart to hide your counsel from our Lord whose workes are in darkenes and they say Who seeth vs and who knoweth vs †This your cogitation is peruerse as if the clay should thinke against the potter and the worke should say to the maker therof Thou madest me not or the thing formed should say to the fashioner therof Thou vnderstandest not †Shal not yet within a litle while and in a short time Libanus be turned into Charmel Charmel reputed for a forest †And in that day the deafe shal heare the wordes of the booke and out of the darkenes and mist the eies of the blinde shal see †And the meeke shal adde ioyfulnesse in our Lord and the poore men shal reioyce in the holie one of Israel †Because he hath fayled that did preuaile the scorner is consumed and they are al cut downe that watched vpon iniquitie †that made men sinne in word and supplanted him that reproued them in the gate and declined in vayne from the iust †For this cause thus sayth our Lord to the house of Iacob he that redemed Abraham Iacob shal not now be confounded neither shal now his countenance be ashamed †but when he shal see his children the workes of mine handes in the middes of him sanctifying my name and they shal sanctifie the holie one of Iacob and shal preach the God of Israel †and they that erre in spirit shal know vnderstanding and the mutteters shal learne the law CHAP. XXX The Iewes are blamed for seeking counsel and helpe of the Aegyptians 18. but if they repent they shal find releefe and spiritual riches of the soule 27. Gods iudgement wil be strict 33. and hel is most horrible VVOE vnto renegate children sayth our Lord that you would take counsel and not of me would beginne a webbe and not by my spirite that you might adde sinne vpon sinne †which walke to goe downe into Aegypt haue not asked my mouth hoping for helpe in the strength of Pharao and hauing confidence in the shadow of Aegypt †And the strength of Pharao shal be a confusion to you and the confidence of the shadow of Aegypt an ignominie †For thy princes were in Tanis and thy messengers came euen to Hanes †Al were confounded vpon the people that could not profite them they were no helpe nor to any profite but to confusion and to reproch †The burden of the beastes of the South In a land of tribulation and distresse the lionesse and the lion of them the viper the flying basiliscus carying their riches vpon the shoulders of beasts and their treasures vpon the bunch of camels to a people that can not be able to profite them †For Aegypt shal helpe in vaine and to no purpose therfore haue I cried vpon this It is pride onlie cease †Now therfore going in write to her vpon boxe and drawe it diligently in a booke and it shal be in the latter day for a testimonie for euer †For it is a people prouoking to wrath and lying children children that wil not heare the law of God †Which say to the seers See not and to them that behold Behold vs not those thinges that are right Speake vnto vs pleasant thinges see errours vnto vs. †Take from me the way turne away the path from me let the holie one of Israel cease from our face †Therfore thus sayth the holie one of Israel For that you haue reiected this word haue hoped in calumnie and tumult and haue leaned therevpon †therfore shal this iniquitie be vnto you as a breach that falleth and is found lacking in an high wal because sodenly whiles it is not hoped shal come the destruction therof †And it shal be broken smal as the potters vessel is broken with mightie breaking there shal not a shread be found of the fragments therof wherein a litle fyre may be caried from the burning or a litle water be drawen out of the pitte †Because thus sayth our Lord the God of Israel If you returne and be quiet you shal be saued in silence and in hope shal your strength be And you would not †and you haue sayd No but we wil flee to horses therfore shal you flee And we wil mount vpon swift ones therfore shal they be fwifter that shal persecute you †A thousand men at the face of the terrour of one and at the face of the terrour of fiue shal you flee til you be leaft as the mast of a shippe in the toppe of a mountaine and as a signe vpon a litle hil †Therfore our Lord expecteth that he may haue mercie on you and therfore shal he be exalted sparing you because our Lord is the God of iudgment blessed are al they that expect him †For the people of Sion shal dwel in Ierusalem weeping thou shalt not weepe pitying he wil pitie thee at the voice of thy crie as soone as he shal heare he wil answer thee †And our Lord wil geue you straite bread and short water and wil not make thy doctor to flee away from thee any more and thine eies shal see thy master †And thine eares shal heare the word of him that behinde thy backe admonisheth thee This is the way walke in it and decline ye not neither to the right hand nor to the left †And thou shalt contaminate the plates of the sculptils of thy siluer and the garment of the molten of thy gold and shalt scatter them as the vncleannes of a menstruous woman Thou shalt say to it Get thee hence †And rayne shal be geuen to thy seede wheresoeuer thou shalt sow in the land and the bread of the corne of the land shal be most plentiful and fatte The lambe in that day shal feede at large in thy possession †and thyne oxen as the asse coltes that til the ground shal eate mingled prouender as it was fanned in the floore †And there shal be vpon euerie high mountayne and vpon euerie litle hil eleuated riuers of running waters in the day of the killing of manie when the towres shal fal †And the light of the moone shal be as the light of the sunne and the light of the sunne shal be seuenfold as the light of seuen daies in the day when our Lord shal bind vp the wound of his people shal heale the stroke of their wound †Behold the name of our Lord commeth from farre his burning furie and heauie to beare his lippes are filled with indignation and his tongue as a deuouring fire †His spirite as a torrent ouerflowing euen to the middes of the necke to destroy the nations to nothing and the bridle of errour that was in the iawes of peoples †There shal be a song vnto
princes nor by priestes and prophets of that time The same vve might deduce of innumerable other places of this other Prophetes but it is not our * purpose to explicate much in this Edition 1. Reigne in iustice and rule in iudgement Here also to auoide prolixitie vve may once note that these vvordes Iudgement and Iustice haue a saâ—â—e other higher and more excellent signification in holie Scriptures vvhere they most frequently occurre then in prophane vvritings and natural or moral philosophical discourses For Philosophers such as Plato and Aristotel could reach no further then to natural reason vvhich they called right iudgement and to moral equitie vvhich in general they named iustice But the Holie Ghost by these vvordes reueleth most high spiritual mysteries knovven by faith most comfortable to mens soules releeuing and refreshing the consciences of penitents in this life replenishing the iust vvith vnspeakable gladnes in eternal glorie Therfore in the sense vsual in holy Scripture Iudgement is the act of the mind or vnderstanding discerning what is right iust agreing to reason And Iustice is the rectitude of the vvil doing conformably to right direction of the mind or vnderstanding And so these wordes are applied to signifie both Gods and iust mens actions As that vvhich God mercifully decreed in eternitie and promised after the fal of man to do for mankind as conuenient for his Diuine Povvre VVisdom Iustice Mercie Goodnes vvith al the meanes vvhich he ordained for effecting the same is called his Iudgement and the performing and accomplishment therof so saâ—re as is of his part is called his Iustice Also that vvhich anie man discusseth discerneth and determineth in his vnderstanding as right or reasonable in supernatural thinges is called his spiritual iudgement and that vvhich he doth of his freevvil according to the same right iudgement is called his iustice So in this place the Prophet forshevveth that Christ our Kingvvil reigne in iustâ—â—â— that is performe and fulfil al that he as God vvith the Father the Holie Ghost decreed for Redemption Iustification and Salâ—ation of men And the princes his Apostles and other Pastors shal rule in iudgement that is discerne and iudge vvhat is right and good for themselues and the people in respect of their soules and eternal saluation CHAP. XXXIII Sennacherib beseeging and threatning Ierusalem shal be ouerthrowne by Angels 13. that both wicked arrogant infidels may feele the hand of God and faithful sinners repenting after great terror be comforted VVOE to thee that spoilest shalt not thy selfe also be spoiled and that despisest shalt not thy self also be despised when thou shalt haue ended spoyling thou shalt be spoyled when being wearied thou shalt cease to contemne thou shalt be contemned †O Lord haue mercie vpon vs for we haue expected thee be our arme in the morning and our saluation in the time of our tribulation †At the voice of the Angel the peoples fled and at thy exaltation the nations are dispersed †And you spoiles shal be gathered together as the locust is gathered as when the ditches shal be ful therof †Our Lord is magnified because he hath dwelt on high he hath filled Sion with iudgement and iustice †And there shal be fayth in thy times riches of saluation wisdom and knowlege the feare of our Lord that is his treasure †Behold they that see shal crie without the angels of peace shal weepe bitterly †The wayes are dissipated the passenger by the path hath ceased the couenant is made frustrate he hath reiected the cities he hath not estemed the men †The land hath moorned and languished Libanus is confounded and become foule and Saron is made as a desert and Basan is shaken Carmel †Now wil I rise vp sayth our Lord now wil I be exalted now wil I be lifted vp †You shal conceiue heate you shal bring forth stubble your spirit as fire shal deuoure you †And the peoples shal be as ashes of a great fyre thornes gathered together shal be burned with fyre †Heare ye that are far of what thinges I haue done and ye that are neere know my strength †The sinners are terrified in Sion trembling hath possessed the hypocrites Which of you can dwel with deuouring fyre which of you shal dwel with euerlasting heates †He that walketh in iustices and speaketh truth that casteth away auarice of oppression and shaketh his handes from al gift that stoppeth his eares lest he heare bloud and shutteth his eyes that he may see no euil †This man shal dwel on high the munitions of rockes shal be his highnes bread is geuen to him his waters are faithful †His eies shal see the king in his beautie they shal see the land farre of †Thy hart shal meditate feare where is the lerned where is he that pondereth the wordes of the law where the teacher of litle ones †The vnwise people thou shalt not see the people of profound speach so that thou canst not vnderstand the eloquence of his tongue in whom there is no wisdome †Looke vpon Sion the citie of our solemnitie thine eies shal see Ierusalem a rich habitation a tabernacle that can not be transferred neither shal the nailes therof be taken away for euer and al the cordes therof shal not be broken †because onlie there our Lord is magnifical a place of floudes riuers most brode and wide no shippe of rowers shal passe by it neither shal the great galley passe thereby †For the Lord is our iudge the Lord is our lawmaker the Lord is our king he wil saue vs †Thy cordes are loosed and they shal not preuaile thy mast shal be so that thou canst not spred the signe Then shal the spoiles of manie prayes be diuided the lame shal take the spoile †Neither shal the neighbour say I am feble The people that dwelleth therein iniquitie shal be taken away from them CHAP. XXXIIII A prophecie of the destruction of the whole world at the day of Iudgement 5. and in particular of I dumeâ— 9. Ierusalem as figures therof COME neere ye Gentiles and heare and ye peoples attend let the earth heare the fulnes therof the round world and euerie spring therof †Because the indignation of our Lord is vpon al Gentiles and furie vpon al their hostes he hath killed them geuen them into slaughter †Their slaine shal be cast forth and out of their carcasâ—es shal rise a stinche the mountaines shal melt with their bloud †And al the host of the heauens shal melt away and the heauens shal be folded together as a booke and al their host shal fal away as the leafe falleth from the vine and from the figge tree †Because my sword is inebriated in heauen behold it shal descend vpon Idumaea and vpon the peoples of my slaughter to iudgement †The sword of
of health 2. He sheweth them al his riches 5. for which I saie reprehendeth him and prophecieth that the Babylonians wil spoile Ierusalem AT THAT time Merodach Baladan the sonne of Baladan king of Babylon sent letters giftes to Ezechias for he had heard that he had bene sicke and was recouered †And Ezechias reioyced vpon them and he shewed them the storehouse of aromatical spices and of siluer and of gold and of sweete odours and of the best oyntment and al the store houses of his furniture and al thinges that were found in his treasures There was not anie thing which Ezechias shewed them not in his house and in al his dominion †But Isaie the prophet went in to Ezechias the king and said to him What sayd these men and from whence came they to thee And Ezechias sayd From a far countrie they came to me from Babylon †And he sayd What saw they in thy house And Ezechias sayd al thinges that are in my house haue they sene there was not anie thing which I haue not shewed them in my treasures †And Isaie sayd to Ezechias Heare the word of the Lord of hostes †Behold the daies shal come and al thinges that are in thy house and that thy fathers haue layd vp for treasure vntil this day shal be taken away into Babylon there shal not any thing be leaft sayth our Lord. †And of thy children which shal come forth of thee whom thou shalt beget they shal take away and they shal be eunuches in the palace of the king of Babylon †And Ezechias sayd to Isaie The word of our Lord which he hath spoken is good And he said Onlie be there peace and truth in my daies CHAP. XL. The prophet comforteth the people with Christs coming to remitte sinnes 3. Before whom S. Iohn Baptist shal preach penance 6. sheweth mans imbecilitie 9. Gods Maiestie 18. the vanitie of idols 27. and fal of them that feare not God BE comforted be comforted my people saith your God †Speake to the hart of Ierusalem and cal to her because her malice is accomplished her iniquitie is forgeuen she hath receiued of the hand of our Lord duble for al her sinnes †The voice of one crying in the desert Prepare the way of our Lord make streight the pathes of our God in the wildernes †Euerie valley shal be exalted and euerie mountaine and litle hil shal be humbled crooked thinges shal become streight and rought wayes playne †And the glorie of our Lord shal be reueled and al flesh together shal see that the mouth of our Lord hath spoken †The voice of one saying Crie And I sayd What shal I crie Al flesh is grasse and al the glorie therof as the floure of the filde †The grasse is withered and the floure is fallen because the spirit of our Lord hath blowen on it In deede the people is grasse †the grasse is withered and the floure is fallen but the word of our Lord abideth for euer †Vpon an high mountayne get thee vp thou that euangelizest to Sion exalt the voice in strength which euangelizest to Ierusalem exalt it feare not Say to the cities of Iuda Behold your God †behold our Lord God shal come in strength and his arme shal haue dominion behold his reward is with him and his worke before him †As a shepheard shal he feede his flocke in his arme shal he gather together the lambes and in his bosome shal he lift them vp and them with yong himself shal carie †Who hath measured the waters with his fist and poundered the heauens with a spanne who hath poysed with three fingers the huge greatnes of the earth and wayed the mountaines in weight and the litle hilles in balance †Who hath holpen the spirit of our Lord or who hath bene his counseler and shewed to him †With whom hath he taken counsel and who hath instructed him and taught him the path of iustice and taught him knowlege and shewed him the way of prudence †Behold the Gentiles are as a droppe of a bucket and are reputed as the moment of a balance behold the ilandes are as a litle dust †And Libanus shal not suffice to kindle the fyre and the beastes therof shal not be sufficient for holocaust †Al nations as if they were not so are they before him and they are reputed of him as nothing and a vaine thing †To whom then haue you made God like or what image wil you set to him †Hath the artificer cast a sculptil or hath the goldsmith figured it with gold or the siluersmith with plates of siluer †Strong wood and that which wil not putrifie hath he chosen the wise artificer seeketh how he may set vp a sculptile which may not be moued †Why doe you not know why haue you not heard why hath it not bene told you from the beginning Haue you not vnderstood the fundations of the earth †He that sitteth vpon the compasse of the earth and the inhabitants therof are as locustes he that stretcheth out the heauens as nothing spreddeth them as a tent to dwel in †He that maketh the searchers of secretes as if they were not that hath made the iudges of the earth as a vayne thing †and in deede their stocke was neither planted nor sowen nor rooted in the earth sodenly he hath blowen vpon them and they haue withered and a whirle wind shal take them away as stubble †And to whom haue ye likened me and made me equal saith the holie one †Lift vp your eies on high and see who hath created these thinges he that bringeth out the host of them in number and calleth them al by name by the multitude of his force and strength and power not one of them was missing †Why sayest thou Iacob and speakest thou Israel My way is hid from our Lord and my iudgement is passed ouer of my God †Why knowest thou not or hast thou not heard our Lord is God euerlasting which hath created the endes of the earth he shal not faile nor labour neither is there searching out of his wisdome †Which geueth strength to the wearie and to them that are not multiplieth force and strength †Children shal faynte and labour and yongmen shal fal by infirmitie †But they that hope in our Lord shal change their strength they shal take winges as eagles they shal runne not labour they shal walke and not fainte CHAP. XLI God pleading against idolaters sheweth his powre and goodnes by his benefites bestowed vpon the Iewes 17. With promise of perpetual protection 21. Wheras their vaine idols can no way profite them LET the ilands hold their peace before me and the Gentiles change their strength let them come neere and then speake let vs
of my planting the worke of mine hand to glorifie †The least shal be into a thousand and the litle one into a most strong nation I the Lord in the time therof wil sodenly doe it CHAP. LXI Christ announceth himself to be sent from heauen to teach the truth to heale and pardon the penitent to comforte the desolate and streingthen the weake 4. whose Apostles shal constantly preach iustice in al the world 10. And his Church shal reioyce THE spirit of the Lord vpon me because the Lord hath annoynted me to preach to the milde he sent me that I should heale the contrite of hart and preach indulgence to the captiues and deliuerance to them that are shut vp †That I should preach the placable yeare to the Lord and the day of vengeance of our God that I might comfort al that mourne †that I might appoint to the mourners of Sion and geue them a crowne for ashes the oyle of ioy for mourning a mantel of prayse for the spirit of sorrowfulnes and they shal be called in it the strong of iustice planting of the Lord to glorifie †And they shal build the desertes from the begynning of the world and shal erect the old ruines and shal repayre the desolate cities that were dissipated in generation and generation †And aliens shal stand and feede your cattel and the children shal be your husbandmen and dressers of the vines †And you shal be called the priestes of the Lord to you it shal be sayd The ministers of our God you shal eate the strength of the Gentiles and in their glorie you shal be proude †For your double confusion and shame they shal prayse their part for this cause shal they receiue duble in their land euerlasting ioy shal be to them †Because I am the Lord that loue iudgement hate robberie in holocaust and I wil geue their worke in truth and make a perpetual couenant with them †And they shal know their seede in the Gentiles and their bud in the middes of peoples al that shal see them shal know them that these are the seede which the Lord hath blessed †Reioycing I wil reioyce in our Lord and my soule shal be ioyful in my God because he hath clothed me with the garments of saluation and with the garment of iustice he hath compassed me as a bridgrome decked with a crowne and as a bride adorned with her iewels †For as the earth bringeth forth her spring and as the garden shooteth forth his seede so shal our Lord God make iustice to spring forth and prayse before al the Gentiles CHAP. LXII The prophet auoucheth that he wil not cease from preaching Christ 4. to whom al nations shal be conuerted 8. whos 's Church shal continew for euer FOR Sion I wil not hold my peace and for Ierusalem I wil not rest til her iust one come forth as brightnes her sauiour be kindled as a lampe †And the Gentiles shal see thy iust one and al kinges thy noble one and thou shalt be called by a new name which the mouth of our Lord shal name †And thou shalt be a crowne of glorie in the hand of our Lord and the diademe of a kingdome in the hand of thy God †Thou shalt no more be called Forsaken and thy land shal no more be called Desolate But thou shalt be called My wil in her and thy land inhabited because it hath wel pleased our Lord in thee and thy land shal be inhabited †For the yong man shal dwel with the virgin and thy children shal dwel in thee And the bridgrome shal reioyce vpon the birde thy God shal reioyce vpon thee †Vpon thy walles Ierusalem I haue appointed watchemen al the day and al the night for euer they shal not hold their peace You that remember our Lord hold not your peace †and geue not silence to him vntil he establish and vntil he make Ierusalem the prayse in the earth †Our Lord hath sworne by his right hand and by the arme of his strength If I shal geue thy wheate any more to be meate for thine enemies and if the strange children shal drinke thy wine wherein thou hast laboured †Because they that shal gather it together shal eate it and shal prayse the Lord and they that carie it together shal drinke it in my holie courtes †Passe ye passe ye through the gates prepare a way for the people make the iourney plaine picke vp the stones and lift vp the signe to the peoples †Behold our Lord hath made heard in the ends of the earth tel the daughter of Sion Behold thy sauiour cometh behold his reward is with him and his worke before him †And they shal cal them The holie people the redemed of our Lord. But thou shalt be called a citie Sought for and not Forsaken CHAP. LXIII Christ is described as a vistorious conquerour ascending into heauen with triumph embrued with bloud 7. For al whose benefites the Prophet rendreth thankes 10. expostulating the peoples ingratitude that prouoked God to wrath VVHO is this that cometh from Edom with died garments from Bosra this beautiful one in his robe going in the multitude of his strength I that speake iustice and am a defender to saue †Why then is thy clothing red and thy garments as theirs that treade in the wine presse †I haue troden the presse alone and of the Gentiles there is not a man with me I haue troden them in my furie and haue troden them downe in my wrath and their bloud is sprinkled vpon my garments and I haue stayned al my rayment †For the day of reuenge is in my hart the yeare of my redemption is come †I looked about there was no helper I sought and there was none to ayde and myne arme hath saued and myne indignation itself hath holpen me †And I haue troden downe the peoples in my furie and haue inebriated them in mine indignation and haue drawen their strength downe to the ground †I wil remember the mercies of our Lord the prayse of our Lord for al thinges that our Lord hath rendred to vs and for the multitude of the good thinges to the house of Israel which he hath geuen them according to his iudulgence and according to the multitude of his mercies †And he sayd But yet is my people children that denie not and he is become their sauiour †In al their tribulation he was not trubled and the angel of his face saued them in his loue and in his indulgence he redemed them and bare them and lifted them vp al the daies of the world †But they prouoked to wrath and afflicted the spirit of his holie one and he was turned to be their enemie and he conquered them †And he remembred the dayes of the world of Moyses and of his people
faces one face the face of a Cherub and the second face the face of a man and in the third the face of a lyon and in the fourth the face of an eagle †And the Cherubs were lifted vp the same is the liuing creature that I had sene by the riuer Chobar †And when the Cherubs walked the wheeles also went together by them and when the Cherubs lifted vp their winges to be raysed vp from the earth the wheeles rested not but also were besyde them †Those standing they stood and with them lifted vp they were lifted vp For the spirit of life was in them †And the glorie of our Lord went forth from the threshold of the temple and stood ouer the Cherubs †And the Cherubs lifting vp their winges were exalted from the earth before me and they going forth the wheeles also folowed and it stood in the entry of the east gate of the house of our Lord and the glorie of the God of Israel was ouer them †The same is the liuing creature which I saw vnder the God of Israel by the riuer Chobar and I vnderstood that they were Cherubs †Foure faces to one and foure winges to one and the similitude of a mans hand vnder their winges †And the similitude of their faces the same faces which I had seene by the riuer Chobar and the lookes of them and the sway of euerie one to goe before his face CHAP. XI Against falseprophetes affirming that the people should not be caried into captiuitie 4. Ezechiel prophecieth that they shal not escape it 13. Pheltias a falseprophet dieth 14. and God promiseth to conserue some reliques 19. and to geue a new spirite in their hartes AND the spirite lifted me vp and brought me into the east gate of the house of our Lord which looketh to the rysing of the sunne and behold in the entrie of the gate fiue and twentie men and I saw in the middes of them Iezonias the sonne of Azur and Pheltias the sonne of Banaias the princes of the people †And he said to me Sonne of man these are the men that conceiue iniquitie and deuise most wicked counsel in this citie †saying Were not houses builded of late This is the caldron and we the flesh †Therfore prophecie of them prophecie thou sonne of man †And the spirit of our Lord fel vpon me and said to me Speake Thus saith our Lord So haue you spoken ô house of Israel and the cogitations of your hart I know †Very manie haue you killed in this citie and you haue filled the wayes therof with the slaine †Therfore thus saith our Lord God Your slaine whom you haue layd in the middes therof these are the flesh and this is the caldron and I wil bring you out of the middes therof †The sword you haue feared and the sword I wil bring vpon you saith our Lord God †And I wil cast you out of the middes therof and I wil geue you into the hand of the enemies and wil doe iudgements in you †You shal fal by the sword in the borders of Israel wil I iudge you and you shal knowe that I am the Lord. †This shal not be as a caldron to you and you shal not be as flesh in the middes therof in the borders of Israel I wil iudge you †And you shal know that I am the Lord because you haue not walked in my precepts haue not done my iudgments but you haue done according to the iudgements of nations that are round about you †And it came to passe when I prophecied Pheltias the sonne of Banaias died and I fel vpon my face crying with a lowd voice sayd Alas alas alas ô Lord God makest thou a consumation of the remnant of Israel †And the word of our Lord was made to me saying †Sonne of man thy bretheren thy bretheren thy kinsmen al the house of Israel al to whom the inhabitantes of Ierusalem haue sayd Depart ye far from our Lord the land is geuen to vs in possession †Therfore thus sayth our Lord God Because I haue made them far of in the Gentils and because I haue dispersed them in the landes I wil be a litle sanctification to them in the landes to which they are come †Therfore speake Thus sayth our Lord God I wil gather you out of the peoples and vnite you out of the landes wherin you are dispersed I wil geue you the ground of Israel †And they shal goe in thither and shal take away al the offences and al the abominations therof out of it †And I wil geue them one hart and wil geue a new spirite in their bowels and I wil take away the stonie hart out of their flesh and wil geue them a fleshie hart †that they may walke in my precepts and keepe my iudgements and doe them and they may be my people and I may be their God †Whose hart walketh after their offences and abominations their way wil I lay on their head sayth our Lord God †And the Cherubs lifted vp their winges and the wheeles with them and the glorie of the God of Israel was ouer them †And the glorie of our Lord ascended from the middes of the citie stood ouer the mount that is on the east side of the citie †And the spirite lifted me vp and brought me into Chaldee to the transmigration in a vision in the spirite of God and the vision which I had seene was taken vp from me †And I spake to the transmigration al the wordes of our Lord which he had shewed me CHAP. XII By prouiding furniture for a iourney and carying it from one place to an other 5. and flying through a hole in the wal 10. the prophet signifieth that the king and people shal goe into captiuitie 17. By eating as if he were trubled foresheweth their famine 21. Al which shal come quickly AND the word of our Lord was made to me saying †Sonne of man thou dwelest in the middes of an exasperating house which haue eyes to see and see not and eares to heare and heare not because it is an exasperating house †Thou therfore ô sonne of man make thee vessels of transmigration and thou shalt flitte by day before them and thou shalt flitte out of thy place to an other place in their sight if perhaps they wil behold because it is an exasperating house †And thou shalt carie forth thy vessels as the vessels of one flitting by day in the sight of them and thou shalt goe forth at euen before them as one goeth forth that flitteth Before their eyes dig to thee through the wall and thou shalt goe forth through it †In their sight on shoulders thou shalt be caried in the darke thou shalt be caried out thou shalt couer thy face shalt not see the earth because I haue
wayes and their inuentions haue I iudged them †And they went in to the Nations vnto which they entered and haue polluted my holie name when it was said of them This is the people of the Lord and out of his land they are come forth †And I haue spared my holie name which the house of Israel polluted among the Gentiles to which they entered in †Therfore thou shalt say to the house of Israel Thus saith our Lord God not for your sake wil I doe it ô house of Israel but for my holie name which you haue polluted in the Nations to which you entered †And I wil sanctifie my great name that is polluted among the Gentiles which you haue polluted in the middes of them that the Gentils may know that I am the Lord saith our Lord of hostes when I shal be sanctified in you before them †For I wil take you out of the Gentils and wil gather you together out of al the landes and wil bring you into your land †And I wil powre out vpon you cleane water and you shal be clensed from al your contaminations from al your idols wil I clense you †And I wil geue you a new hart and wil put a new spirit in the middes of you and wil take away the stonie hart out of your flesh and wil geue you a fleshie hart †And I wil put my spirite in the middes of you and I wil make that you walke in my precepts keepe my iudgements and doe them †And you shal dwel in the land which I gaue to your fathers and you shal be my people and I wil be your God †And I wil saue you from al your contaminations and I wil cal for corne and wil multiplie it and wil not put famine vpon you †And I wil multiplie the fruite of the tree and the ofsprings of the filde that you beare no more the reproch of famine among the Gentils †And you shal remember your most wicked wayes and your studies not good and your iniquities and your wicked deedes shal displease you †Not for you wil I doe it saith our Lord God be it knowne to you be ye confounded and ashamed vpon your wayes ô house of Israel †Thus saith our Lord God In the day that I shal clense you from al your iniquities and shal make the cities to be inhabited and shal repayre the ruinous places †and the desert land shal be tilled which once was desolate in the eyes of euerie wayfaringman †they shal say This land vntilled is become as a garden of pleasure and the desert cities and destitute and vndermined haue sitten fenced †And the Nations whatsoeuer shal be left round about you shal know that I the Lord haue builded the destroyed thinges and planted the vntilled places that I the Lord haue spoken and done it †Thus saith our Lord God As yet in this shal the house of Israel finde me that I wil doe for them I wil multiplie them as a flocke of men †as a holie flocke as the flocke of Ierusalem in the solemnities therof So shal the desert cities be ful of flockes of men and they shal know that I am the Lord. CHAP. XXXVII By dead bones rising to life which also signifieth the general resurrection 11. is prophecied the reduction of the Iewes from captiuitie 15. the kingdoms of Iuda and Israel shal be reduced into one kingdom 23. in figure that al Nations shal be vnited in Christ. THE hand of our Lord was made vpon me and brought me forth in the spirite of our Lord and left me in the middes of a filde that was ful of bones †And he led me about through them on euerie side there were verie manie vpon the face of the filde and exceeding drie †And he sayd to me Sonne of man thinkest thou these bones shal liue And I sayd Lord God thou knowest †And he sayd to me Prophecie of these bones and thou shalt say to them Drie bones heare ye the word of our Lord. †Thus saith our Lord God to these bones Behold I wil put spirite into you and you shal liue †And I wil geue sinowes vpon you and wil make flesh to grow vp ouer you and wil strech a skine on you and I wil geue you spirite and you shal liue you shal know that I am the Lord. †And I prophecied as he had commanded me and there was made a sound when I prophecied and behold a commotion and bones came to bones euerie one to his iuncture †And I saw and behold vpon them sinowes and flesh was growen vp and a skinne was strerched out in them aboue and they had noe spirite †And he sayd to me Prophecie to the spirite prophecie sonne of man thou shalt say to the spirite Thus saith our Lord God Come spirite from the foure windes and blow vpon these slaine and let them be reuiued †And I prophecied as he had commanded me spirit entered into them they liued they stood vpon their feete an armie passing great †And he sayd to me Sonne of man Al these bones are the house of Israel They say our bones are withered our hope is perished and we are cut of †Therfore prophecie and thou shalt say to them Thus sayth our Lord God Behold I wil open your graues and wil bring you out of your sepulchers ô my people and wil bring you into the land of Israel †And you shal know that I am the Lord when I shal haue opened your sepulchres and shal haue brought you out of your graues ô my people †and shal haue geuen my spirite in you and you shal liue and I shal make you rest vpon your ground you shal know that I the Lord haue spoken and done it saith our Lord God †And the word of our Lord was made to me saying †And thou sonne of man take thee one peece of wood and write vpon it Of Iuda and of the children of Israel his felowes and take an other peece of wood and write vpon it Of Ioseph the wood of Ephraim and of al the house of Israel and of his selowes †And ioyne them one to the other for thee into one peece of wood and they shal be into an vnion in thy hand †And when the children of thy people shal say to thee speaking Doest thou not declare vnto vs what thou meanest by these †Thou shalt speake to them Thus saith our Lord God Behold I wil take the peece of wood of Ioseph which is in the hand of Ephraim and the tribes of Israel that are adioyned to him and I wil geue them together with the peece of wood of Iuda and wil make them into one peece of wood and they shal be one in his hand †And the peeces of wood wherupon thou shalt write in thy hand
her hart had confidence in our Lord. †And the ancients sayd When we walked alone in the orchard this woman came in with two maydes shut the doores of the orchard and she sent away the maydes from her †And a yongman that was hid came to her and lay with her †But we being in a corner of the orchard seeing the iniquitie ranne to them and saw them lie together †And him in deed we could not take because he was stronger then we and opening the doores he lept out †but her when we apprehended we asked what yongman it was and she would not tel vs of this thing we are witnesses †The multitude beleued them as the ancients and the iudges of the people and they condemned her to death But Susanna cried out with a lowd voice and sayd Eternal God which art the knower of hidden things before they come to passe †thou knowest that they haue borne false witnes against me and loe I dye wheras I haue done none of these thinges which these men haue maliciousely forged against me †And our Lord heard her voice †and when she was led to death our Lord raysed vp the holie spirit of a yong boy whose name was Daniel †and he cried out with alowd voice I am cleane from the bloud of this woman †And al the people turning to him sayd What is this word that thou hast spoken †Who when he stood in the middes of them sayd So folish ye children of Israel not iudgeing nor discerning that which is the truth haue you condemned the daughter of Israel †Returne ye to iudgement because they haue spoken false testimonie against her †The people therfore returned with speede and the ancients sayd to him Come and sitte in the middes of vs and tel vs because God hath geuen thee the honour of old age †And Daniel sayd to the people Separate them far one from an other and I wil discouer them †When they were therfore diuided one from the other he called one of them and said to him O thou inueterated of euil dayes now are thy sinnes come which thou didst committe before iudging vniust iudgements oppressing innocents and dismissing offenders our Lord saying The innocent and the iust thou shalt not kil †Now then if thou sawest her tel vnder what tree thou sawest them talking together Who sayd Vnder a schine tree †And Daniel sayd Wel hast thou lyed agaynst thine owne head for behold the Angel of God taking the sentence of him shal cut thee in the middes †And remouing him away he commanded that the other should come and he sayd to him Seede of Chanaan and not of Iuda beautie hath deceiued thee and concupiscence hath subuerted thy hart †so did you to the daughters of Israel and they fearing spake to you but the daughter of Iuda did not abide your iniquitie †Now therfore tel me vnder what tree thou tookest them speaking one to an other Who said Vnder a prine tree †And Daniel said to him Wel hast thou also lyed against thine owne head for the Angel of our Lord tarieth hauing a sword that he may cut thee in the middes and kil you †Therfore al the assemblie cried out with a lowd voice and they blessed God which saueth them that hope in him †And they rose vp against the two elders for Daniel had conuinced them by their owne mouth to haue geuen false testimonie and they did to them as they had dealt naughtely against their neighbour †to doe according to the law of Moyses they killed them and innocent bloud was saued in that day †But Helcias and his wyfe praysed God for their daughter Susanna with Ioakim her husband and al her kinne because there was no vnhonest thing found in her †And Daniel became great in the sight of the people from that day thence forward †And king Astyages was layd to his fathers Cyrus the Persian receiued his kingdom CHAP. XIIII Daniel detecteth the fraud of Bels priestes who pretend that Bel eateth much meate 21. for which they are slaine and the idol destroyed 22. Likewise he destroyeth a dragon which the Babylonians held for a god 27. He is cast into the lake of seuen lions 32. whithet Habacuc miraculously bringeth him meate 39. the lions hurt him not his accusers are deuoured AND Daniel was the kings ghest and honoured aboue al his freindes †There was also an idol among the Babylonians named Bel and there were bestowed on him euerie day of floure twelue aâ—ctabaes and fourtie sheepe and of wine six great pottes †The king also did worshipe him and went euery day to adore him But Daniel adored his God the king sayd to him Why dost thou not adore Bel. †Who answering sayd to him Because I worshipe not idols made with hand but the liuing God that created heauen and earth and hath powre ouer al flesh †And the king sayd to him Doeth not Bel some vnto thee to be a liuing God Seest thou not how much he eateth and drinketh euerie day †And Daniel smiling sayd Be not deceiued ô king For this same is within of clay and without of brasse neither hath he eaten at any time †And the king being wrath called his priests sayd to them Vnlesse you tel me who it is that eateth these expenses you shal dye †But if you shew that Bel eateth these things Daniel shal dye because he hath blasphemed against Bel. And Daniel sayd to the king Be it done according to thy woord †And the priests of Bel were seuentie beside their wiues and litle ones children And the king came with Daniel into the temple of Bel. †And the priestes of Bel sayd Behold we goe forth thou ô king set the meates mingle the wine shut the doore seale it with thy ring †and when thou shalt come in the morning vnles thou finde al eaten of Bel dying we wil dye or Daniel that hath lyed against vs. †And they contemned because they had made vnder the table a secrete entrance by it they came in alwayes and deuoured those thinges †It came to passe therfore after they were gone out the king set the meates before Bel Daniel commanded his seruants and they brought ashes and he sifted them ouer al the temple before the king and going forth they shut the doore and sealing it with the kings ring they departed †But the priestes went in by night according to their custome and their wiues and their children and they did eate and drinke al. †And the king arose in the first breake of day and Daniel with him †And the king sayd Are the seales safe Daniel Who answered Safe ô king †And forth with when he had opened the doore the king looking on the table cried out with a lowd
againe to loue an aduoutresse 3. whom he maketh long to expect her husband to signifie Gods loue to the Synag gue 4. and the Iewes state in the new testament 5. who at last shal be conuerted to Christ AND our Lord sayd to me Yet againe goe loue a woman beloued of her frend and an aduoutresse as our Lord loueth the children of Israel and they haue respect to strange goddes and loue the kernels of grapes †And I digged her vnto me for fiftene peeces of siluer and for a core of barley and for halfe a core of barley †And I sayd to her Thou shalt expect me manie dayes thou shalt not fornicate thou shalt be no mans but I also wil expect thee †Because manie dayes shal the children of Israel sit without king without prince and without sacrifice and without altar and without ephod and without theraphim †And after this the children of Israel shal returne shal seeke the Lord their God and Dauid their king and they shal dread at the Lord and at his goodnes in the last dayes CHAP. IIII. Diùers great sinnes of both kingdomes 3. are the cause of great punishments threatned 15. yet the sinnes of Iuda are lesse excusable because they haue more meanes to serue God HEARE the word of our Lord ye children of Israel because there is iudgement to our Lord with the inhabitants of the land for there is no truth and there is no mercie and there is no knowlege of God in the land †Cursing and lying and manslaughter and theft and aduoutrie haue ouerflowed and bloud hath touched bloud †For this shal the land moorne and euerie one shal be weakened that dwelleth in it in the beast of the filde and in the foule of the heauen yea and the fishes of the sea shal be gathered together †But yet let not euerie man iudge and let not a man be rebuked for thy people are as those that gaynesay the priest †And thou shalt fal to day and the prophete also shal fal with thee in the night I made thy mother hold her peace †My people haue held their peace because they had not knowlege because thou hast repelled knowlege I wil repel thee that thou doe not the function of priesthood vnto me and thou hast forgotten the law of thy God I also wil forget thy children †According to the multitude of them so haue they sinned to me their glorie I wil change into ignominie †They shal eate the sinnes of my people and at their iniquitie shal lift vp their soules †And as the people so shal the priest be I wil visite their wayes vpon them and their cogitations I wil render to them †And they shal eate and shal not be filled they haue fornicated and haue not ceased because they haue forsaken our Lord in not obseruing †Fornication and wine and drunkenes take away the hart †My people hath asked in their wood and their staffe hath declared vnto them for the spirit of fornications hath deceiued them and they haue fornicated from their God †Vpon the heads of mountaines they did sacrifice and vpon litle hilles they burnt incense vnder the oke and the poplartree and the terebinth because the shadow therof was good therfore shal your daughters fornicate and your spouses shal be aduoutresses †I wil not visite vpon your daughters when they shal fornicate and vpon your spouses when they shal commit aduoutrie because they themselues conuerst with harlots and with the effeminate they did sacrifice and the people not vnderstanding shal be beaten †If thou fornicate ô Israel at the least let not Iuda offend and enter ye not into Galgal and goe not vp into Bethauen neither sweare ye Our Lord liueth †Because Israel hath declined as a wanton cow now wil our Lord feede them as a lambe in latitude †Ephraim is partaker of idols let him alone †Their banket is separated with fornication they haue fornicated the protectours therof loued to bring ignominie †The spirit hath bound him in his winges and they shal be confounded at their sacrifices CHAP. V. The prophet reprehendeth the priestes and princes of both kingdomes for drawing the people to idolatrie 8. denouncing captiuitie for the same HEARE ye this ô priestes and attend ye house of Israel and you the kinges house harken because there is iudgement for you because you are become a snare to speculation and a nette spred vpon Thabor †And victims you haue declined into the depth and I the teacher of them al. †I know Ephraim and Israel is not hid from me because now hath Ephraim fornicated Israel is contaminated †They wil not geue their cogitations to◠returne to their God because the spirit of fornications is in the middes of them and they haue not knowen the Lord. †And the arrogancie of Israel shal answere in his face and Israel and Ephraim shal fal in their iniquitie Iudas also shal fal with them †In their flockes and in their heardes they shal goe to seeke the Lord and shal not finde he is taken away from them †They haue preuaricated against the Lord because they haue begotten strange children now shal a moneth deuoure them with their partes †Sound with the trumpet in Gabaa and with the shaulme in Rama howle ye in Bethauen behind thy backe ô Beniamin †Ephraim shal be in desolation in the day of correction in the tribes of Israel I haue shewed faith †The princes of Iuda are become as they that take the bound I wil power out my wrath as water vpon them †Ephraim is suffering calumnie broken in iudgement because he began to goe after filthines †And I as it were a mothe to Ephraim and as the rotte to the house of Iuda †And Ephraim saw his sicknes and Iuda his band and Ephraim went to Assur and sent to the king reuenger and he shal not be able to heale you neither shal he be able to loose the band from you †Because I as it were a lionesse to Ephraim and as a lions whelpe to the house of Iuda I I wil take and goe I wil take away and there is none that can deliuer †Going I wil returne to my place vntil you fayle and seeke my face CHAP. VI. By afflictions the people wil returne to God and hope in Christ to come 4. both the kingdomes sinning 6. and thincking to be spared for their sacrifices neglecting workes of mercie 7. shal be punished 11. but at last deliuered from captiuitie IN their tribulation early they wil rise vp to me Come and let vs returne to our Lord. †Because he hath wounded and wil heale ys he wil strike and wil cure vs. †He wil reuiue vs after two dayes in the third day he wil raise vs vp and we shal liue in his sight We shal know
also varied on me †And I sayd I wil not feede you that which dieth let it dye and that which is cut of be it cut of and let the rest deuoure euerie one his neighbours flesh †I tooke my rod that was called beautie and I cut it of to make voyd my couenant which I made with al peoples †And it was made voyd in that day and so the poore of the slocke that keepe for me vnderstood that it is the word of the Lord †And I sayd to them If it be good in your eyes bring hither my hyre and if not be quiet And they weighed my hyre thirtie peeces of siluer †And our Lord sayd to me cast it forth to the statuarie a goodlie price that I was priced at by them And I tooke the thirtie peeces of siluer I threw them into the house of our Lord to the statuarie †And I cut of my second rod that was called Corde that I might dissolue the brotherhood betwen Iuda and Israel †And our Lord sayd to me As yet take to thee the vessels of a foolish pastour †Because loe I wil rayse vp a pastour in the land which shal not visite thinges forsaken the thing dispersed he shal not seeke and the broken he shal not heale that which standeth he shal not nourish and he shal eate the flesh of the fat ones and their hoofes he shal dissolue †O pastour and idol leauing the flocke the sword vpon his arme vpon his right eye his arme shal be dried with withering and his right eye waxing darke shal be obscured CHAP. XII The Iewes persecuting Christ and his Church shal be sore afflicted 6. The Church stil prospering 11. the incredulous shal be condemned THE burden of the word of our Lord vpon Israel Sayth our Lord extending the heauen founding the earth forming the spirit of man in him †Behold I wil make Ierusalem a lintel of surfet to al peoples round about yea Iuda shal be in the siege against Ierusalem †And it shal be In that day I wil make Ierusalem a stone of burden to al peoples al that shal lift it shal be torne with tearing and al the kingdoms of the earth shal de gathered agaynst her †In that day sayth our Lord I wil strike euerie horse into astonishment and his rider into madnes and vpon the house of Iuda I wil open mine eyes and euerie horse of the peoples I wil strike with blindnes †And the dukes of Iuda shal say in their hart Let the inhabitants of Ierusalem be strengthened for me in the Lord of hosts their God †In that day I wil make the dukes of Iuda as a furnace of fyre amongst stickes and as a brand of fire in hay and they shal deuoure to the right hand to the left al people round about and Ierusalem shal be inhabited agayne in her place in Ierusalem †And our Lord shal saue the tabernacles of Iuda as in the begynning that the house of Dauid glorie not magnifically and the glorie of them that inhabite Ierusalem agaynst Iuda †In that day shal our Lord protect the inhabitants of Ierusalem and he that offended of them in that day shal be as Dauid and the house of Dauid as of God as an Angel of our Lord in their sight †And it shal be in that day I wil seeke to destroy al Nations that come against Ierusalem †And I wil powre out vpon the house of Dauid vpon the inhabitants of Ierusalem the spirit of grace and of prayers and they shal looke toward me whom they pearced and they shal lament him with lamentation as it were vpon an only begotten and they shal sorow vpon him as the maner is to be sorowful in the death of the first begotten †In that day shal be great lamentation in Ierusalem as the lamentation of Adadremmon in the filde of Mageddon †And the land shal lament families and families apart the families of the house of Dauid apart and their wemen apart †the families of the house of Nathan apart and their wemen apart the families of the house of Leui apart and their wemen apart the families of Semei apart and their wemen apart †Al the rest of the families families and families apart and their wemen apart CHAP. XIII In the Church of Christ al idolatrie shal be abolished 6. In his passion his Apostles shal be dispersed and they and others shal be proued by tribulations IN that day shal be a fountayne lying open to the house of Dauid and to the inhabitants of Ierusalem for the ablution of the sinner and of the menstruous woman †And it shal be in that day sayth the Lord of hosts I wil destroy the names of idols our of the earth they shal be remembred no more and the false prophetes and the vncleane spirit I wil take away out of the earth †And it shal be when any man shal prophecie any more his father his mother that begot him shal say to him Thou shalt not liue because thou hast spoken a lie in the name of our Lord. And his father his mother his parents shal strike him when he shal prophecie †And it shal be in that day the prophets shal be confounded euerie one by his owne vision when he shal prophecie neither shal they be couered with cloke of sackcloth to lie †But he shal say I am no prophet an husbandman am I because Adam my example from my youth †And it shal be sayd to him What are these wounds in the middes of thy handes And he shal say With these was I wounded in the house of them that loued me †Sword be thou raysed vp vpon my pastour and vpon the man that cleaueth to me sayth the Lord of hosts Strike the pastour and the sheepe shal be dispersed and I wil turne my hand to the litle ones †And there shal be in al the earth sayth our Lord two parts in it shal be destroyed and shal fayle and the third part shal be left in it †And I wil bring the third part through fyre and wil burne them as siluer is burnt and I wil trie them as gold is tried They shal cal my name and I wil heare them I wil say Thou art my people and they shal say Our Lord my God CHAP. XIIII Ierusalem shal be destroyed manie Iewes slaine the rest made captiues 3. Christs Church shal florish 8. especially in the Gentils 12. Persecuters shal be finally punished 20. and the godlie procede in grace BEHOLD the dayes of our Lord shal come and thy spoyles shal be diuided in the middes of thee †And I wil gather together al nations to Ierusalem into battel and the citie shal be taken and the houses shal be wasted and the wemen shal be defiled
killeth Ionathas and his sonnes 25 Simon erecteth a memorie to his parentes and bretheren 31. Tryphon murthereth his young king 33. Simon fortifieth the countrie obteyneth peace and liberties of Demetrius 42. subdueth the citie Gaza and the rebellious castle within Ierusalem AND Simon heard that Tryphon gathered a very great armie to come into the land of Iuda and to destroy it †Seing that the people was in dread and in feare he went vp to Iurusalem and assembled the people †and exhorting he sayd You know what great battels I and my bretheren and the house of my father haue made for the lawes the holies and the distresses that we haue sene †by reason of these are al my bretheren perished for Israel and I onlie am left †And now let it not fal to me to spate my life in al time of tribulation for I am not better then my bretheren †I wil auenge therfore my nation and the holies our children also wiues because al the heathen are gathered together to destroy vs of emnitie †And the spirit of the people was kindled as soone as they heard these wordes †and they answered with a lowd voice saying Thou art our captayne in the place of Iudas and Ionathas thy brother †fight thou our battel we wil doe al thinges whatsoeuer thou shalt say to vs. †And gathering together al the men of warre he hastened to finish al the walles of Ierusalem and fortified it round about †And he sent Ionathas the sonne of Absalom with him a new armie into Ioppe and they that were in the castel being cast out he remayned there †And Tryphon remoued from Prolemais with a great armie to come into the land of Iuda Ionathas with him in ward †But Simon pitched in Addus against the face of the playne †And a Tryphon vnderstood that Simon was risen in the place of his brother Ionathas and that he would ioyne battel with him he sent legats to him †saying For the siluer that thy brother Ionathas owed in the kings account for the affayres which he had we haue stayed him †And now send an hundred talents of siluer and his two sonnes for hostages that being dismissed he flee not from vs and we wil release him †And Simon knew that with guile he spake with him neuertheles he commanded the siluer and the children to be geuen lest he should get great emnitie with the people of Israel saying †Because he sent not the siluer the children therfore is he perished †And he sent the children and the hundred talents and helyed and dismissed not Ionathas †And after these thinges came Tryphon within the countrie to destroy it and they compassed by the way that leadeth to Addar Simon and his campe marched into euerie place whither soeuer they went †And they that were in the castel sent legates to Tryphon that he should hasten to come through the desert and should send them victuals †And Tryphon prepared al the horsemen to come that night but there was an exceding great snow and he came not into the countrie of Galaad †And when he had approched to Bascama he slew Ionathas and his sonnes there †And Tryphon returned went into his countrie †And Simon sent and tooke the bones of Ionathas his brother and buried them in Modin the citie of his fathers †And al Israel lamented him with great lamentation they mourned for him manie dayes †And Simon built ouer the sepulcher of his father and of his bretheren a building high to behold of stone polished behind and before †and he erected seuen spyres one against one to his father and mother and to his foure bretheren †and about these he set great pillers and vpon the pillers armour for an eternal memorie and by the armour shippes grauen which might be sene of al that sayled the sea †This is the sepulcher that he made in Modin euen vntil this day †But Tryphon whē he iourneyed with Antiochus the king being but a yong man by guile he slew him †And he reigned in his place and put the crowne of Asia vpon him self and made a great plague in the land †And Simon built the fortresses of Iurie fortifying them with high towres and great walles and gates and lockes and he put victuals in the fortresses †And Simon chose men sent to Demetrius the king that he would make a release to the countrie because al Tryphons actes had bene done by spoile †And Demetrius the king according to these wordes answered him and wrote an epistle in this maner †KING demetrius to Simon the high priest and the freind of kinges and to the ancients and to the nation of the Iewes greeting †The crowne of gold and the bahem which you sent we haue receiued and we are readie to make with you great peace and to write to the kings chiefe officers to release you the thinges that we haue released †For what soeuer thinges we haue decreed vnto you stand in force The holdes that you haue built let them be to you †We remitte also the ignorances and offences euen vntil this day and the crowne which you owed and if any other thing was tributarie in Ierusalem now let it not be tributarie †And if anie of you be fitte to be inrolled among ours let them be inrolled and let there be peace betwen vs. †In the yeare an hundreth seuentie was the yoke of the Gentils taken away from Israel †And the people of Israel began to write in the tables and publique instruments The first yeare vnder Simon the high priest the great duke and the prince of the Iewes †in these dayes Simon approched to Gaza and compassed it with campes and he made engins set them to the citie and he stroke one towre and tooke it †And they that were within the engin brake out into the citie and there was made a great sturre in the citie †And they that were in the citie went vp with their wiues children vpon the wal their coates rent and they cried with a lowd voice desyring of Simon that the right handes might be geuen them †and they sayd Requite vs not according to our malices but occording to thy mercies †And Simon yelding destroyed them not but yet he cast them out of the citie and clensed the houses wherein there had bene idols and then he entered into it with hymes blessing our Lord †and al filthines being cast out of it he placed in it men that should doe the law and he fortified it and made it his habitation †But they that were in the castel of Ierusalem were prohibited to goe out and to come in to the countrie to bye and sel and they were exceding hungrie and manie of them perished for famine †and they cried to Simon to
were subiect to strangers ruling ouer them and sometimes extremely afflicted with persecution yet they stil perseuered in the same fayth and religion had succession of Priestes and of one Highpriest with conseruation also of the royal line of Dauid euen to Christ our eternal King and Priest First therfore concerning Articles of fayth and religion the beleefe in one God was so generally confessed by the whole Iewish nation that their Priestes and Prophetes did vse it for a principle in confirmation of other pointes as wel doctrinal as moral So Malachie teaching that our neighbour is to be beloued God to be serued and his lawes to be kept Is there not one Father of vs al sayth he ch 2. v. 10. Hath not one God created vs Why then doth euerie one of vs despise his brother violating the couenant of our fathers More expresly Ieremie in his Epistle Baruc. 6. sheweth the vanitie and absurditie of manie goddes exhorting the people to serue the one omnipotent God saying to him sincerely in their bartes v. 5. Thou oughtest to be adored ô Lord. Likewise when the Magicians of Chaldea ascribed the knowlege of dreames to false goddes Daniel with the other three children ch 2. v. 18 prayed the God of heauen and the mystetie was reueled to Daniel and he declared and expounded the kings dreame Who therupon confessed to Daniel v. 47. In very dede your God is the God of goddes and Lord of kinges The same three children Daniel 3. were cast into the burning furnace and Daniel into the lions denne ch 6. 14. readie to dye for their fayth in one God For this fayth also Mardocheus as is written in the booke of Esther was persecuted and he with al the people were in extreme danger And the auctor of the booke of wisdome teacheth that one God is knowen by consideration of his creatures Al men are vaine sayth he ch 13. v. 1. that by thinges sene vnderstand not him that is neither attending to the workes agnise who was the workman So the auctor of Ecclesiasticus ch 1. v. 8. professeth There is one most high Creator omnipotent and mightie king and to be feared excedingly sitting vpon the throne the God of Dominion As for the high Mysterie of three Diuine Persons in one God not so commonly reueled in the old testament yet was it knowen and in some sorte vttered As Aggeus 2. v. 5. 6. I am with you fayth the Lord of hostes the word that I did couenant with you when you came out of the land of Aegypt and my Spirite shal be in the middes of yoa VVhere by the Lord of hosts u commonly vnderstood God the Father by his spirite God the Holie Ghost and the word may signifie God the Sonne of whose Incarnation the Prophete playnly speaketh in the next verses For in this consisteth the couenant betwen God and his people that they should kepe his word of precepts and commandments expressed in the law and he would send them the word his onlie Sonne the Second Diuine Person to redeme mankind Againe the same three Persons seme to be distinguished in diuers places God the Father is described according to mans smal capacitie Daniel 7. v. 9. thus Thrones were sette and THE ANCIENT OF DAYES sate his vesture white as snow and the heares of his head as cleane wool his throne flames of fire his wheeles fire kindled He is called Ancient of dayes not only because he is eternal for so are the other two Diuine Persons but this terme is attributed to the Father because in order he is the beginning from whom the other two Persons proceede The Sonne by generation the Holie Ghost from the Father and the Sonne by procession To God the sonne the same Prophet Daniel prayeth ch 9. v. 17. saying Now therfore heare ô our God the petition of thy seruant and his prayers and shew thy face vpon thy Sanctuarie which is desert for thyne owne sake that is for thyne owne merites which can only be vnderstood of that Diuine Person which is incarnate Zacharie 12. v. 10. God speaking by the prophet sayth I wil powre out vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of prayers which may easily be vnderstood to be the promise of the B. Trinitie but that which immediatly foloweth and they shal looke towards me whom they pearced can only be spoken by the Second Diuine Person who only is incarnate and was pearced in his Passion In the booke of wisdome is much written of wisdom increated a terme appropriated to God the Sonne especially ch 2. 7. 8. 9. and 10. The like in Ecclesiasticus ch 1. 4. 24. And ch 51. v. 14. is distinct mention of the Father the Sonne I haue inuocated sayth the auctor or anie faythful soule our Lord the Father of my Lord. There is likewise particular mention of the Holie Ghost in some places As 2. Esd 9. v. 20. Thou gauest them the good Spirite which should teach them for the office of internal teaching is appropriated to the Holie Ghost Ioan. 14. v. 17. and 16. v. 13. The Spirite of truth and he shal teach you al truth Ezec. 36. v. 27. I wil put my Spirite in the middes of you and wil make that you walke in my precepts Zach. 7. v. 12. The wordes which the Lord sent in HIS SPIRITE by the hand of the former Prophetes Sapient 1. v. 5. The Holie Ghost of discipline wil flye from him that feaneth Ecclesiasticus 1. v. 9. He created her in the Holie Ghost 24. v. 29. They that eate ME shal yet hunger and they that drinke ME shal yet thirst Where God calleth the Holie Ghost which is receiued by grace himselsef Because al three Diuine Persons are one God And that there be manie Dinine Persons in God who is one in substance is sufficiently signified by al those holie Scriptures where God is called by the name Elohim in the plural number especially seing this name hath also the singular number Eloha As Iob. 12. v. 4. 36. v. 2. Daniel 2. v. 28. Habacuc 1. v. 11. 3. v. 3. which last place semeth most painly to speake of the Sonne of God ELOHA MITHEMAN IAVO God wil come from Theman or from the South And therfore where this word Elohim is vsed in the plural number as in most places it is it signifieth pluralitie of Persons in God Christs Incarnation is more clerly foreshewed by Prophetes who aboue other consolations most especially comforted the people by their prophecies of Christ our Sauiour Ieremie 23. v. 5. I wil rayse vp to Dauid a iust branch and he shal reigne a king and shal be wise and he shal doe iudgement and iustice in the earth Ch. 31. v. 23. A woman shal compasse a man Christ though in bodie a litle infant yet in powre and wisedom was most perfect of al men euen when he was in his mothers
hand †and on the left Faldeus Misael Malachias Ambusthas Sabus Nabadias and Zacharias †And Esdras tooke the booke before al the multitude for he was chiefe in glorie in the sight of al. †And when he had ended the law they stood al vpright and Esdras blessed our Lord the most high God the God of Sabaoth omnipotent †And al the people answered Amen And lifting vp their handes falling on the ground they adored our Lord. †Iesus and Banaeus and Sarebias and Iaddimus and Accubus and Sabbathaeus and Calithes Azarias and Ioradus and Ananias and Philias Leuites †who taught the law of our Lord and read the same in the multitude euerie one preferred them that vnderstood the lesson †And Atharathes sayd to Esdras the high priest and the reader and to the Leuites that taught the multitude †saying This day is sanctified to our Lord. And they al wept when they had heard the law †And Esdras sayd departing therfore eate ye al the fattest thinges drinke al most swete things and send giftes to them that haue not †For this is the holy day of our Lord be not sad For our Lord wil glorifie you †And the Leuites denounced openly to al saying This day is holie be not sad †And they went al to eate and drinke and make merie and to geue giftes to them that had not that they might make merie for they were excedingly exalted with the wordes that they were taught †And they were al gathered in Ierusalem to celebrate the ioy according to the testament of our Lord the God of Israel THE FOVRTH BOOKE OF ESDRAS CHAP. I. Esdras is sent to expostulate with the vngratful Iewes for neglecting Gods manie great benefites THE second booke of Esdras the prophet the sonne of Sarei the sonne of Azarei the sonne of Helcias the sonne of Sadanias the sonne of Sadoch the sonne of Achitob †the sonne of Achias the sonne of Phinees the sonne of Heli the sonne of Amerias the sonne of Asiel the sonne of Marimoth the sonne of Arna the sonne of Ozias the sonne of Borith the sonne of Abisei the sonne of Phinees the sonne of Eleazar †the sonne of Aaron of the tribe of Leui who was captiue in the countrie of the Medes in the reigne of Artaxerxes king of the Persians †And the word of our Lord came to me saying †Goe and tel my people their wicked deedes and their children the iniquities that they haue done against me that they may tel their childrens children †because the sinnes of their parentes are increased in them for they being forgetful of me haue sacrified to strange goddes †Did not I bring them out of the land of Aegypt from the house of bondange But they haue prouoked me haue despised my counsels †But doe thou shake of the heare of thy head and throw al euils vpon them because they haue not obeyed my law And it is a people without discipline †How long shal I beare with them on whom I haue bestowed so great benefittes †I haue ouerthrowen manie kinges from them I haue stroke Pharao with his seruantes and al his hoste †Al nations did I destroy before their face in the East I dissipated the peoples of two prouinces Tyre and Sidon and I slew al their aduersaries †But speake thou to them saying Thus sayth our Lord †I made you passe through the sea and gaue you fensed streates from the beginning I gaue you Moyses for your gouernour and Aaron for the Priest †I gaue you light by the piller of fire did manie meruelous things among you but you haue forgotten me sayth our Lord. †Thus sayth our Lord omnipotent The quayle was a signe to you I gaue you a campe for defense and there you murmured †And you triumphed not in my name for the destruction of your enemies but yet vntil now you haue murmured †Where are the benefites that I haue geuen you Did you not crie out to me when you were hungrie in the desert †saying Why hast thou brought vs into this desert to kil vs it had bene better for vs to serue the Aegyptians then to dye in this desert †I was sorie for your mournings gaue you manna to eate You did eate bread of Angels †When you thirsted did not I cleaue the rocke waters flowed in abundance for the heates I couered you with the leaues of trees †I deliuered vnto you fatte landes The Chananeites and Pherezeites and Philistheans I threw out from your face what shal I yet doe to you sayth our Lord †Thus sayth our Lord omnipotent In the desert when you were thirstie in the riuer of the Amorrheites and blaspheming my name †I gaue you not fire for blasphemies but casting wood into the water I made the riuer swete †What shal I doe to thee Iacob Thou wouldest not obey ô Iuda I wil transferre my self to other nations and wil geue them my name that they may keepe my ordinances †Because you haue forsaken me I also forsake you when you aske mercie of me I wil not haue mercie †When you shal inuocate me I wil not heare you For you haue defiled your handes with bloud and your fete are quicke to commit murders †Not as though you haue forsaken me but yourselues sayth our Lord. †Thus saith our Lord omnipotent haue not I desired you as a father his sonnes and a mother her daughters and as a nurce her litle ones †that you would be my people and I your God and to me for children and I to you for a father †So haue I gathered you as the henne her chickenes vnder her winges But now what shal I doe to you I wil throw you from my face †When you shal bring me oblation I wil turne away my face from you For I haue refused your festiual dayes new moones and circumcisions †I sent my seruantes the prophetes to you whom being taken you slew and mangled their bodies whose bloud I wil require sayth our Lord. †Thus sayth our Lord omnipotent your house is made desolate I wil throw you away as the winde doth stubble †and your children shal not haue issue because they haue neglected my commandment and haue done that which is euil before me †I wil deliuer your houses to a people comming who not hearing me do beleue to whom I haue not shewed signes they wil do the thinges that I haue commanded †The prophetes they haue not sene and they wil be mindful of their iniquities †I cal to witnes the grace of the people comming whose litle ones reioyce with ioy not seing me with their carnal eyes but in spirit beleuing the thinges that I haue sayd †And now brother behold what glorie and see people comming from the cast †to whom I wil geue the conduction of Abraham
Babylon and was trubled lying in my chamber and my cogitations came vp ouer my hart †because I saw the desolation of Sion and the abundance of them that dwelt in Babylon †And my spirit was tossed excedingly and I began to speake to the highest timorous wordes †and sayd O Lord dominatour thou spakest from the beginning when thou didst plant the earth and that alone and didst rule ouer the people †and gauest Adam a dead bodie but that also was the worke of thy handes didst breath into him the spirit of life and he was made to liue before thee †and thou broughst him into paradise which thy right hand had planted before the earth came †And him thou didst command to loue thy way and he transgressed it forth with thou didst institute death in him and in his posteritie and there were borne nations and tribes and peoples and kinreds wherof there is no number †And euerie nation walked in their owne wil they did meruelous thinges before thee and despised thy preceptes †And agane in time thou broughst in the floud vpon inhabitantes of the world and didst destroy them †And there was made in euery one of them as vnto Adam to dye so to them the floud †But thou didst leaue one of them Noe with his house and of him were al the iust †And it came to passe when they began to be multiplied that dwelt vpon the earth multiplied children and peoples and manie nations and they begane againe to doe impietie more then the former †And it came to passe when they did iniquitie before thee thou didst choose thee a man of them whose name was Abraham †And thou didst loue him and to him on lie thou didst shew thy wil. †And thou didst dispose vnto him an euerlasting testament and toldst him that thou wouldst neuer forsake his seede And thou gauest him Isaac and to Isaac thou gauest Iacob and Esau †And Iacob thou didst seuer to thy selfe but Esau thou didst separate And Iacob grewe to a great multitude †And it came to passe when thou didst bring forth his sede out of Aegypt thou broughst it vpon mount Sinai †And thou didst bowe the heauens and fasten the earth and didst shake the world and madest the depthes to tremble and trubledst the world †and thy glorie passed foure gates of fire and of earthquake and winde and frost that thou mightst geue a law to the seede of Iacob and to the generation of Israel diligence †And thou didst not take away from them a malignant hart that thy law might bring forth fruite in them †For Adam the first bearing a viâ—ious hart transgressed and was ouercome yea and al that were borne of him †And it was made a permanent infirmitie and the law with the hart of the people with the wickednes of the roote and that which is good departed and the wicked remayned †And the times passed the yeares were ended and thou didst raise vp vnto thee a seruant named Dauid †and spakest vnto him to build a citie of thy name and to offer vnto thee in it frankencense and oblations †And this was done manie yeares and they that inhabited the citie forsooke thee †in al things as Adam and al his generations For they also vsed a wicked hart †And thou didst deliuer thy citie into the hands of thyne enimies †Why doe they better thinges that inhabite Babylon And for this shal she rule ouer Sion †It came to passe when I was come hither and had sene the impieties that can not be numbred and my soul saw manie offending this thirteth yeare my hart was astonied †because I saw how thou bearest with their sinne and didst spare them that did impiously and didst destroy thine owne people and preserue thine enimies and didst not signifie it †I nothing remember how this way should be forsaken doth Babylon better thinges then Sion †Or hath anie nation knowen thee beside Israel or what tribes haue beleued thy testamentes as Iacob †Whose reward hath not appeared nor their labour fructified For passing through I passed among the nations and I saw them abound and not mindeful of thy commandmentes †Now therfore wey our iniquities in a ballance and theirs that dwel in the world thy name shal not be found but in Israel †Or when haue not they sinned in thy sight that inhabite the earth or what nation hath so obserued thy commandmentes †These cettes by their names thou shalt finde to haue kept thy commandmentes but the nations thou shalt not finde CHAP. IIII. Mans witte and reason is not able to vnderstand the counsel and iudgement of God 22. why his people are afflicted by wicked nations 33. nor of times and thinges to come AND the Angel answered me that was sent to me whose name was Vriel †and sayd to me Thy hart exceding hath exceded in this world thou thinkest to comprehend the way of the Highest †And I sayd It is so my Lord. And he answered me sayd I am sent to shew thee three wayes to propose to thee three similitudes †Of the which if thou shalt declare to me one of them I also wil shew thee the way which thou desirest to see and wil teach thee whence a wicked hart is †And I sayd Speake my Lord. And he sayd to me Goe wey me the weight of the fire or measure me the blast of the winde or cal me backe the day that is past †And I answered and sayd what man borne can doe it that thou askest me of these thinges †And he sayd to me If I should aske thee saying How great habitations are there in the hart of the sea or how great vaines be there in the beginning of the depth or how great vaines be there aboue the firmament and what are the issues of paradise †thou wouldest perhaps say to me I haue not descended into the depth nor into hel as yet neither haue I ascended at anie time into heauen †But now I haue not asked thee sauing of the fire and the winde and the day by the which thou hast passed and from the which thou canst not be separated and thou hast not answered me of them †And he sayd to me Thou canst not know the thinges that are thine which grow together with thee †and how can thy vessel comprehend the way of the Highest and now the world being outwardly corrupted vnderstand the corruption euident in my sight †I sayd to him Better were it for vs not to be then yet liuing to liue in impieties and to suffer and not to vnderstand for what thing †And he answered me said Going forth I went forward to a wood of trees in the filde and they deuised a deuise †and sayd Come and let vs goe and make watre against the sea that it
:: Either his first sonne was dead or was not fitte to be chief ouer the rest :: Thinges are sanctified by designation to holie vse :: King Dauid hauing hereto fore offended in commanding to number the whole people 2. Reg. 24. would not now attempt to number al which were in deede innumerable but only those that were to be disposed of in specialseruices 3. Reg. 1. 2. Reg. 7. :: So Iacob prophecied that the royal scepter should come to the tribe of Iuda and therein remaine til Christ Gen. 49. :: It is here euident that Salomon was some time the true seruant and childe of God keeping his preceptes and as certaine that he fel into great sinnes and lost Gods grace and finally it is doubtful in what state he died 3. Reg. 11. wherby is conuinced their vaine phancie that thinck he who is once the child of God can neuer fal nor become a wicked man * a kind of sinne white stone :: That which he had already vowed and prepared he counted not his owne and now goueth more to the building and 〈…〉 thing of the Temple :: As Abraham Isaac Iacob and others were straÌ„gers in respect of Chanaan so both they and also Dauid Salomon and al men in this world are pilgrimes in respect of heauen Heb. 13. :: Albeit they did the same exterior act of honour to God and the king yet in their mind intention they gaue diuine honour to God and ciuil to the king See Exod. 20. â— Reg. 1. v. 34. :: Either Nathan and Gad writ the later part of the first booke and the second booke of kinges or els their bookes are not now extant 1. Par. 1. The connexion of this booke with the former 11. 28. The contentes diuided into two partes The first part Salomons reigne in the whole kingdome 1. Palaâ— 13. :: It is the maner of holie scripture to expresse thinges exceding vulgar capacitie by the figure Hyperbole â— Reg. 5. :: It is probable that this man had instructed the king of Tyre in true religion of one God whom he confesseth v. 11. 12. and that therfore the king called him his father :: This mount Moria signifying vision was so named by Abraham who was there readie to sacrifice his sonne Isaac Gen. 22. :: And Dauid by the appointment of an Angel offered there sacrifice â— Reg. 24. â— Par. 21. 2 Reg. 24 3. Reg. 6. 3. Reg. 7. :: As wel the Temple as the Altars and other appertinances were made after the forme of Moyses Tabernacle altares of sacrifice incense and the rest but greater in quantitie of more precious matter and more excellent workmanship :: A great brasen vessel and some other thinges that were not before 3. Reg. 7. :: Also a greatter number of candlestickes and other the like * or pommels 3. Reg. 7. :: An other Arke was not made because that was most holie most excellent which Moyses made Likewise other holie thinges of the tabernacle were brought into the Temple with great solemnitie :: God shewed his presence by the darke cloud which replenished the Temple * Basilicae :: Kneeling :: Lifting vp handes stretching forth armes and the like external gestures do much helpe internal attention in prayer and also sturre vp others to godlie imitation and therfore hath bene much practised by deuout persons both in the old and new Testament :: In this chapter and often els where it is euident that places dedicated to Gods seruice are more acceptable to him then other places :: As the Temple was the special place of prayer chosen by God v. 12 so special Hymmâ—s Psalmes and other set formes of blessing are more gratful to God and more effectual to his seruantes :: Salomon was yet so farre from communicating with Infidels that he suffered not his wife an infidel to be present where the Arke of God had bene placed 1. Par. 15. 3. 〈◊〉 10 :: They are called kinges of God which reigne by his grace and according to his wil. VVherevpon they vse this stile By the grace of God K. of England Ierusalem c. :: His fall to luxurie and idolatrie is recorded 3. Reg. 11. 3. Reg. 12. The second part Diuision of the kingdom Dauids issue reigning only in two tribes which also are caried captiue into Babylon :: A worthie example to suffer temporal damage rather then to conforme them selues to the practise of false religion 3. Reg. 15 :: A firme and perpetual couenant Num. 18. v. 19. :: It perteyned properly to the king to destroy the exterior practise of idolatrie but to the Priestes prophetes to informe the interior mind consciences of euerie one :: Cooperation with Gods grace meriâ—eth increase of grace :: King Asa destroyed the places where Idoles were serued chap. 14. v. 2. but tollerated the places where some offered sacrifice to God beside the proper altar in Ierusalem because this was dispensable and not the other 3. Reg. 15. Iust punishment with paine of his feete for iniuriously putting Gods prophet in fetters v. 10. So God punished him temporally for that and other passionate sinnes and he died in good state for his hart was perfect al his dayes Chap 15. v 17. that is most part of his life especially in his last dayes :: Good workes approued by new benefices from God as a reward ther of do geue more hope confidence to procede from vertue to vertue 5. Tho. li. deregiminâ— Regâ—mâ—i :: For this he was iustly reprehended but his simple intention diminished his fault and so he was more easily pardoned for his good workes otherwise donne in Gods seruice ch 19. 3. :: See Annotation 3. Reg. 〈◊〉 v. 15. :: Precisian Doâ—aâ—â—stes holding it vnâ—â—â—ful to conuerse with sinners amongst other Scriptures alleaged 〈…〉 reprehention of Iosaâ—â—â— for his societie with Achab. To whom S. Augustin answereth that he was not blamed for other conuersation with Achab but for ayding him and ioyning with him in the act of sinne when he contemning Micheas the true prophete of God and beleuing false prophetes went to battel wherin both kinges offended but with difference so one was saâ—â—e though he semed to be secure the other was saued in great danger and repenting was pardoned li. 2. c. 1◠〈◊〉 opist Parmeâ— :: A most plame distinction of spiritual and temporal authoritie and offices not instituted by Iosaphat nor anie other king but by God himself Deut. 17. Num. 27. :: They fasted not only to sub due the flesh to the spirite but also for other necessities :: Example of pilgremage to holie places because it pleaseth God to heare the prayers of good people rather in one place then in an other ch 6. 7. c. :: Faith is the fundation of al good workes Heb. 11. but not sufficient to saluation without other vertues and therefore they not only beleued but also fasted and prayed and where nede required fought with weapons though at this time it pleased God
life we must desire more and more knowledge of true doctrin h from the first vse of reason at which time manie are careles i negligent to lerne how to serue God k As God is sweete in geuing good motions l so he is seuere to them that resist his grace m God mercifully p euenteth with his grace n and iustly rewardeth good workes o Gods law is his couenant with man p and testimon e of his wil. q sinne in respect of auersien from God is great nedeth â—e grace r He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned 1 God iustructeth him by his law 2 bestoweth al necessaries vpon him 3 others shalimitate his good example 4 God wil protect him 5 According to Gods couenant he shal enioy the manifest sight of God for his eternal reward â—mans weaknes without Gods helpe t TribulatioÌ„s can not be aâ—oâ—deâ— but must necessarily be suffered therfore ô God gâ—ue vs grace to passe through them without sinne v myn affliction w take away the cause and affliction wil be mitigated Ioan. 15. x wicked men of â—â—ured do end â—our to draw others into sinne y Those that hope in God shal neuer be confounded z Al The letters of the Alphebet being complete in this Psalme this last verse beginneth with Pere Redeeme praying God to redeme and deliuer Israel that is the whole Church from tribulations Dauids prayer distressed in persecution The 8. key a This Psalme is also a counenient prayer for anie Christian in tribulation b Be thou ô God arbiter of the cause bet 〈…〉 Saul and me thou knowest myn innocencie in this behalfe though I am uniustly charged by Saul and his freindes c Lest perhaps I be not so innocent as I desire and as in respect of Saul I hope that I am do thou O God proue me as thou wilt by tribulations d Dauid in confidence of a good conscience and zele against the wicked alleageth his sincere proceding more then ordinarie men may do God so inspiring him extraordinarily e The rest of this Psalme euerie Priest reciteth in Masse before he offer the holie Sacrifice professing putting him selfe in memorie that he must only communicate with the innocent or of pure conscience f and so approch to the Altar prefigured Leuit. 16. v. 4. g Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations h and so with mental prayer and external voice as the holie order of this sacred office requireth praise thee ô God in thy meruelous workes Epi. â—â—â— c. 11. i I can not but singularly loue the excellencie of this place dedicated to thy seruice where is true faith vnitie and charitie of thy people the guard of holie Angels the administratioÌ„ of sacred mysteries assistance of the Holie Ghost real presence of Christ our Lord al replenished with Diuine maiestie k This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes l Suffer me not therfore to be contaminate by the wicked nor to be deuoured with them m They are stil readie to committe more and more iniquities n themselues being corrupted endeuour by giftes of wordly commodities to corrupt others o Euerie one ought so to purge his conscience that he may be innocent or free from great sinne p deliuer me from this necessitie of dwelling among the wicked q I intend to walke right r I desire â—â— praise thee amongst thy true faithful seruantes A singular great afflictioÌ„ to be hindered from Gods true seruice Christians must abhorre and abstaine from al conuenticles of Heretikes and other Infidels An other confident prayer of Dauid in tribulation The 3. Key a Before his second annointing as is probable 2. Reg. 2. b Against ignorance God illuminateth his seruantes c against infirmitie he geueth streingth d so he nedeth not to feare anic mans malice suteltie nor force Luc. 21. v. 15. e How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God! f Albeit the spiritual or carnal enemie seke to ouerthrow me yet I am secure in the Catholique Church g God either suffereth not the enemie to find his seruant h or not to be able to hurt him spiritually i wheÌ„ a martyr or confessour dieth then he getteth the victorie against the perseâ—ntors k Diligently recounting al thy benefites I render thankes by sacrifice and praise l not only in hart but also singing with loud voice and instrument m In my inward sincere cogitation I desire and seeke that I may see thee n face to face 1. Cor. 13. v. 12. o In the meane time ô Lord grant me thy fauour p leaue me not though thou be angrie with me q He speaketh in the person of orphanes r Though car nal parentes forsake the iust man in tribulation yet God hath then most special care of him Å¿ Establish my hart in thy law t conserue me in the right way which thou hast already taught me and it is the more necessarie because myne enemies labour to peruert me v the willes vv false witnesses accused Dauid others accused Christ Mat. 26. others do stil accuse the iust Mat 5. x the wicked please themselues in lying but the chief hurt finally turneth vpon themselues y The prophet and al iust men are comforted by God and hope of reward in heauen z The iust exhorteth his owne soule to patience a fortitude b and longanimitie Psal 30. An other prayer of Dauid for deliuerie from euils The 8. key a Omitte not to comfort me b Suffer me not to be ouercome for God tempteth none to euil Iac 1. c The iust in zele of iustice pray that sinne may be punished d Ignorance doth not excuse when men may and wil not vnderstand e God saueth not without our cooperation with his grace f being comforted in spirite my bodie is as it were refreshed g freely and gladly h God protecteth and prospereth the kings good endeuoures for his people i As Psal 19. and often elswhere the subiectes pray for their Superior so mutually the superior prayeth for the subiectes The Church of Christ endowed with excellent mysteries The 6. key a 2. Reg. 6. v. 17. 1. Par. 16. v. 1. â—04 105. c Mysteries of the Catholique Church prophecied in this Psalme b Offer sacrifice of thankes for the singular benefites after recounted in this Psalme c Rammes were of the more principal thinges that were offered in the law of Moyses But the sonnes of rammes importe in mystical sense better hostes then rammes d The first thing in sacrifice is to glorifie honour and adore God in sinceritie of spirite e in his holie Catholique Chuâ—h f Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion when Dauid danced and offered hostes for sacrifice others ioyning with
Iewes See page 12. n Gods benefites bestowed vpon Dauid and vpon faithful Christians prefigured by him are for euer to be praised by al peoples and nations Gods prouidence in suffering euil the 3. key a This Psalme was made vpon the same occasion and to the same purpose as the former b to exhorte the iust and innocent to patience c by Dauids memorable example d Few are so wicked but they speake and pretend iust thinges e but neither thincke wel f nor do wel but both contrarie which feaned sanctitie is duble iniquitie g These wicked sinners that flatter and incite king Saul seme to haue spent al their life from their infancie in malice h Their furie is vnquiet til they may wound the innocent with their poisonful sting i neither wil they harken to good admonitions but stoppe their eares like an aspe that layeth one eare close to the ground and stoppeth the other with his taile k But God wil breake their cruel force l though it semeth most strong and in superable m Gods iust determination of punishing the wicked stil remaineth bent and readie though execution be some while differred n That force and powre which is now inuincible hard and strong like a lions strongest teeth shal then be as impotent and soft as waxe o Gods wrath like fire the most forcible element shal fil vpon them and they shal be cast into vtter darkenes depriued of the sunne and al comfortable light p Before their malice can bring to effect the great mischieffes which they plotte and purpose God suddainly cutteth them of before they fully vnderstand of either sicknes or death casteth them as it were aliue into hel q The iust reioyce in the punishment of the wicked for three causes first in zele of iustice conforming his wil and mind to Gods iudgement secondly for that himselfe through Gods mercie hath escaped that terrible damnation thirdly for that he is now deliuered from molestation and continual tribulation r The iust seing or by faith knowing what punishment remaineth for the wicked is therby assured that the good shal reape fruict for his wel doing and that in the meane time God ruleth and iudgeth on the earth though as yet it appeareth not so euidently An other prayer of Dauid in danger the 8. key a King Saul hauing thrise attempted in vaine to kil Dauid 1. Reg. 18 v 11. c. 19. v. 9. sene some of his guard to feâ—ch him from his owne house that he might be slaine but God moued the mind of Michol to admonish him of the danger and to helpe him away in saftie though Saul thought she would haue bene a scandal vnto him or cause of ruine by the handes of the Philistians 1. Reg. 18. v. 21. Vpon which occasion Dauid made this Psalme As he also made others for perpetual memorie of Gods like benefites in deliuering him in iminent dangers VVhen Saul sent three troupes of serieants to kil him and solowed them himselfe 1. Reg. 19. v. 20 likevvise vvhen he vvas knovven and bevvrayed before Achis king of Geth 1. Reg. 21. also in Ceila in the deserts of Ziph and of Maon c. 23 in Engaddi c. 24. in Hachila c. 26. and againe amongst the Philistians c. 27. and 30. b They haue so straictly beseged me that it is now in their haudes to take away my life c Of my part I haue committed no sault against myn enimies for which they can haue aâ—ie iust cause to persecute me d The prophet soreseing in spirite that the Catholique Church shal be vniustly persecuted prayeth and teacheth others to pray that God wil mercifully visite his faithful people of al nations e and not spare obstinate persecuters f Persecuters laboring how much or how long soeuer shal at night that is in the end of al their wicked endeuoures be vnsatisfied in their desires g as hungrie dogges that runne hunting al the day night also stil seeking not finding wherwith to fil their rauenous mouthes and deuouring bellies h They threaten and determine to vse al crueltie i as if there were no God that heareth and wil punish it k Through Gods grace the Church is stil strong and the vertuous do perseuere l God suffereth afflictions to fal vpon his seruants to kepe them exercised lest in prosperitie they forgete their duties to him m Depriue them of powre that they may not do so much euil as they desire n After that their iniquitie is complete o they shal be accused and punished for their blasphemies and lies p As. v. 7. q They shal in vaine seeke oyle for their lampes with the foolish virgins repent with Iudas and finding no helpe r shal continually blaspheme in hel Å¿ In the resurrection King Dauids thankes for victories the 8. key a The change of state from aduersitie to prosperitie in the people of Israel was a figure of the like change in the Church of Christ b worthie to be remembred c for the instruction d of Gods beloued e as the same are more largely recorded in the bookes of kinges f God suffereth his people to be afflicted as wel for their sinnes as for exercise in vertue g after sheweth his mercie in pardoning and fauour in aduancing them h by punishiÌ„g sinners i VVarning them to ameÌ„d k and then restoreth them to former good state l God also as he hath promised by his holie oracle m hath aduanced king Dauid in his temporal kingdom and doth much more aduance him and other elect in euerlasting life n As a vessel for meaner vses o Bring it vnder my dominion p As God doth sometimes punish q so he also rewardeth r strongly with fortitude A confident prayer for Christs Incarnation the 5. k. â—y a In songues of praise and thankes to God b From al coastes of the earth faithful people pray to God c the Church builded vpon an assured fundation is exalted to great powre and dignitie d God conducteth defendeth and deliuereth those that confidently trust in him e in the Church a place of assured protection f Christâ— kingdome the Church perpetual to the end of this world and eternal after the general Resurrection g Who is able to vnderstand or explicate how great Christs mercie is in redeming vs h and his truth in performing his promised rewardes i For so imestimable benefites I wil alwayes praise thee with Psalmes Canticles or other thankes in this life k and eternally in the life to come Exhortation to good life in respect of reward or punishment the 7. key a Directed to Idithun one of the masters of musike to sing it or to make tune for it b The wicked threating to ruinate others Dauid or anie iust man feareth them not because his soule is subiect to God c Therfore I firmely purpose neuer to be moued from God d In vaine do you myn aduersaries stil assault me e though ye be al confederate to kil me f
powre by his meruelous workes m nor were content with his prouidence but carnally coueted thinges not necessarie Exo. 16 17. n According to their carnal desâ—â—â—s o Holie by his function Num. 16. p They adored the image that represented a calf not God Exo. 23. q God being their true glorie they changed him for a false god of the Aegyptians who especially honoâ—ed a calfe called Apâ—s making an image therof and attributed their deliuerie from Aegypt to this imagned god Exo. 32. v. 4 8. Of which and the like foolish and abominable idolatrie S Paul writeth Rom. 1 v. 23. They changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and of foure footed beastes and of them that crepe where we see what maner of imagies holie Scriptures condemne and not the imagies of Christ and his Sainctes r He sayd he would destroy them but for Moyses prayer spared them Exo 32. Num. 14. Num 14. v. 21. 22. Å¿ The Idol of Moabites and Madianitees Num. 25. v. â— t As God is in deede the liuing God that liueth of himselfe and geueth life to others so false goddes are called dead goddes that can not geue life to anie but doe kil al that serue them at least spiritually and often corporally v Phinees moued by the zele of God as the holie text witnesseth Nu. 25. v. 11. in killing the adulterers pleased God and merited reward Num 20. v. 2. 12. w Moyses afflicted in spirite by the enormious murmuring of the people doubted whether God would geue them water out of the rocke or no not doubting of his powre but of his wil and so when he should haue spoken to the rocke Num. 20. v. 8. he spoke to the incredulous people v. 10. and therin offended God for which he was temporally punished v. 12. Deut. 1. v. 37. c. 3. v. 26. c. 4. v. 21. Deut 2. v. 2. 12. v. 2. 3. Iudic 2. v. 11. 12. Iudic. 2. v. 5. 6. c. Iere. 15. v. 5. x Some Iewes offered these most cruel vnnatural and abominable sacrifices perhaps in the times of Iudges when they were mingled with idolatrous people and serued their goddes Iud. z. v. 12. c. 3 v. 6. But it is more expresse after Dauids time wherof he here prophecieth and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manasses 4 Reg. 21. v. 6. VVhich with other idolatrie king Iosias destroyed 4 Reg 2 v. 1â— y God respected them with his merciful eye and gaue them grace to repent z Here the Psalmist concludeth both the historie and prophecie of this Psame with prayer and praise as foloweth :: A verie fitte prayer in time of schisme The read sea a figure of Baptisme Al former sinnes destroyed in Baptisme Gods perpetual prouidence towards al men The 3. key a Praise God by confessing his mercie prouidence and goodnes 1. Paâ— 16. v. 34. b God of his mercie promised the Redemer of mankind streight after Adams fal c VVhich redemption was intended for al and faileth not of Gods part in anie but of mens owne wilful refusing to be duly penitent and to kepe Gods precepts d Literally of such as wander in this world hauing no setled place to dwel in spiritually of al mankind after his fal e Whensoeuer they cal vpon God he helpeth them as is best for their spiritual health f Al Gods benefites which are of his mercie not of mans deserte are iust matter of praising God g Calamities in this world are commonly inflicted for sinnes h As before in the 6 13 and 19 verses i This verse also is foure times in this Psalme v 8 15. 21. and 1. to admonish vs that as there is oâ—e meanes â—o escape from al dangers by crying to God as v 6 13. 19 and 28 with mouâ—nâ—ng and pâ—nance so there is one cause of praise and thankes for our deliuerie which is Gods me câ—e and grace k God to shew sometimes his powre also to benefite some and to punish others changeth the accustomed course of thinges and states of men at his diuine pleasure as here the â—oyal prophet reciteth some examples And some others are â—ecoâ—ded in dâ—ueâ—s times and places l No doubt much charge was made in the earth by Noeâ— flood And manie thincke that the land of Chanaan was made more fruictful in the time of the Iewes inhabiting and now is more barrane againe m He alludeth to the countrie about Sodome and Gomotre which was most fruictful and most pleasant Gen 13. v 10 but shortly after vvas burnt vvith fire and brunston Gen. 19 v 24 subuerted and turned into a dead and salt sea n Made abundance of fruict to grow o Againe some countries punished for sinnes p An other change in releeuing the poore being humbled Dauid singeth prayses for benefites receiued the 8 key a This Psalme was â—ongue with instruments beginning the musike and voices folowing Psal 56. v. 8. The former part of this Psalme to the 7. verse is the same in sense and almost in wordes with the latter part of the 56 from the 8. verse b King Dauid subdued not only some partes of Chanaan not subiect to the lewes before 2. Reg. 51. Par. 11. but also brought the Philistims Moabites Ammonites Idumeans Amalechites the kinges of Soba Syria and Emath to pay tribute 2. Reg. 8 1. Par. 18. c Yet al these victories and conquestes were but a figure of Christs powre and dominion in al nations And therfore the rest of this Psalme by S. Augustin and other fathers iudgement was rather prophetically vttered by Dauid in the person of Christ and more perfectly performed by Christ in his Church then historically auerred of Dauid himselfe :: The rest of this Psalme is the same with the latter part of the 59. from the 7. verse Psal 59. v. 7. Christ persecuted his enimies punished the 5. key a The wordes of Christ b The Pharisees and Herodians Mat. 22. with their mouth acknowleged Christ a true speaker and a teacher of the way of God in truth therby to draw him into danger and to sheede his bloud c At other times they accused him of great crimes lastly of treason against Caesar d A prediction that Iudas would not make recourse to anie good counseller but complaine of his miserable tormented conscience to the wicked who gaue him no comfort at al e and so desparing the diuel perswaded him to hang himselfe Act. t. v. 16. f The office of Apostleshippe g The posteritie or successors of wicked persecuters prosper not long in this world h Arch heritâ—kes that deuise newe opinions are shortly forsa ken their folowers stil coining new heresies of their owne differing from their false masters i Let them obserue this that vse more swearing and blaspheming then praying or meditating k Christs soule was pensiue when he prayed in the garden and he did workes of penance for
other especially the wicked afflicting the good which our Sauiour describeth Mat. 24 saying Nation shal rise against nation You shal be odious to al nations for my sake Iniquitie shal abound c. :: This ioyful propagation of Gods glorie and name is either vnderstood to be prophecied of the Church in general which is as an iland of the whole world or properly and particularly amongst other gentiles of â—laâ—des conuerted to Christ as great Britannie others Iere. 48. :: The prophet and faithful people confessing Gods benefites and perfect performance of whatsoeuer he promiseth or determineth conforming their desires to his pleasure say Amen as wel in prosperitie when he deliuereth and blesseth them as in aduersitie when he punisheth by the destruction of Ierusalem which is here prophecied and the like :: After the reiection of the Iewes al Gentiles shal be conuerted to Christ Apoc. 7. â—1 :: In the time of grace geuen by Christ his whole Church singeth this and other like canticles of praises :: Other peoples haue their peculiar proper cities Babylon Damascus Tyrus Sidon c. but al Christians haue one citie the Catholique Church signified by Sion :: Fensed vvith vval and bul vvorke of faith good vvorkes S. Ierom here noteth that the sense of this Canticle is hard by reason of often and sudaine inter locutions of diuers persons consisting in questions and ansvvers To vvhose lerned commentaries vve remitte the studious readers :: A prophecie of the general resurrection of al men :: Some in glorie :: Some in miserie Mich. 1 Iob. 40. :: Tyrants are called serpents for their suttle poysenful malice and barres because they hold men fast inclosed in bondage And for the same reasons the diuel is called a serpent and a barre The fourt part Prophetical admonitions to both the kingdomes of Israel and Iuda :: By Ephraim is vnderstood the kingdom of Israel whose first king Ieroboam was of that tribe :: After that the tenne tribes were caried captiues 4 Reg. 17. God deliuered the two tribes out of imminent danger 4. Reg 18. 19 :: geuing peace to their people :: spirite of iudgement to king Ezechias :: and victorie to the souldiars :: Because Isaias other holie prophetes often and much vrged not only the people but also priestes vvhich had rule ouer the people to kepe Gods commandments and to expect his mercie and goodnes they scornfully repete the same wordes deriding such exhortations desperatly geuing themselues to al wickednes as if they neither feared death nor hel v. 15. Mat. 21. v 42. Act. 4. 1. Pet. 2. Rom. 9. 2. Reg. 5. 1. Par. 14 Iosue 10 :: As husbanmen dispose their workes in order so God sometimes worketh miracles sometimes geueth benefites sometimes sendeth afflictions and greater to some then to others :: But none are continually afflicted without intermission :: Ari signifieth a lion El God So Ierusalem called the lion of God to witte a strong citie is threatned with destruction which happened first by the Babylonians 4. Reg. 25 againe more miserably by Titus Vespasian 40. yeares after Christs death 2. Reg. 5. 1 Par. 11 Luc. 19. :: Scribes and Pharises pretending knowlege of Scriptures can not read Christ in the Prophets because these bookes are sealed or loeked and they haue not the key Apoc. 3. :: The Gentiles could not read Christ in these bookes because they knew not letters of the holie Scriptures S. Ierom Praemio in Isaiam Mat. 15. Mar. 7. 1. Cor. â—â— Eccli 29. :: You that trust in your owne counsels and forces or in other mens and not in God shal finde the miserable euent of your follie as is before noted chap. 2â— * Apostatae or denyers :: Either Isaias was commanded to write this which should be fulfilled manie yeares after or els he speaketh prophetically to Ieremie nere 200. yeares before he prophecied signifying that he should hen write it as in dede he did Iere. 41 c. Psal â—3 :: This claritie in sunne and moone shal be after the general resurrection :: Christ wil exercise his seuere iustice in the general iudgement when he shal bid the damned goe into euerlasting fire Mat. 25. :: If often happeareth that when eâ—il men seme most secure they â—al into sodaine calamities * Hel. Iere. 42. :: Both this Prophet and afterwards â—ereâ—â—e admonished the Iewes not to trust in the Aegyptians but they contemning this admonition shewed in their deedes that they distrusted God not be leuing nor obeying his prophetes for the same were at last punished :: In the meane time God destroyed the armie of Sennacaâ—â—b be seging Ierusalem 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue Isai 2. The fift part Of the captiuitie and relaxation of the kingdom of Iuda with other afflictions and comfortes but especially of Christ and his Church :: Albeit manie thinges in this and other places perteyne first and literally to the old testament yet al are in figure and some thinges haue no other literal sense but of the new testament As this prophecie of maffling or vnperfect tongues to speake readily is fulfilled in the Church of Christ plainly and distinctly confessing al Mysteries of Catholique faith and religion and the like which can not be verified in the Iewish people * Noble cities of Iuda This manie other prophecies perteyne to the old testament as in figure alluding to the historie but principally to Christ and his Church Pref. of prophetical bookes VVhat the wordes Iudgement and Iustice signifie Definition of Iudgement and Iustice as they are vsed in the holie Scriptures Both applied to Gods and mens actions Explication of the text :: Sennacarib spoyled al the kingdom of Israel and al Iuda sauing Ierusalem which he also beseged reproching and despising God but himself was therfore spoyled and despised :: Fidelitie in performing promises of good thinges temporal and spiritual :: Messengers sent to procure peace shal mourne because they can not obtaine it Psal 14 1. Cor 1. :: Both prophecies histories testifie that terrene Ierusalem was subiect to destruction and was destroyed and therfore this is necessarily to be vnderstood of the Church of Christ against vvhich heâ— gates shal neuer preuaile :: God willeth as vvel the gentiles that were farre of to come neere :: As Iso the Iewes that were his pecular people al to attend that he wil destroy this whole world before the general Iudgement :: No defence of strong places signified by Bosra shal saue anie men from destruction in the day of Iudgement :: In the meane time as a figure therof Sion shal be destroyed and therfore the metaphorical destruction folovving rather perteyneth to the state of the damned in the next vvorld then to the afflicted in this life :: An euident prophecie of the conuersion of Gentiles In whom the Church shal continually spring florish :: Christ leaning al logical
the Iewes from Babylon by Cyrus king of Medes and Persians now also of Assirians :: Because al kinges that reigned amoÌ„g the Iewes vvere annointed vvith oyle Cyrus is called christ though he was not ordayned with this ceremony of annointing :: S. Ierom noteth here out of Iosephus l. 11. Antiq that Cyrus finding his name long before prophe cied by Isaias became very beneuolous to the Ievves louing them as the familiar seruants of God 2. Par. â—â— :: But though he knew and professed one God no other 1. Esd 1. yet he was not conuerted in al pointes of religion neither serued God according to that general knowlege he had and so knew not God rightly :: The prophet in the former prophecie contemplating Christ as in a figure novv eleuated more in spirite prophecieth of Christ only vvho built his Church vpon a sure rock Not of Cyrus who being aduanced by God yet perfectly knevv not God v. 4. nor of Zorobabel vvho did not release the people from captiuitie but together with others vvas released neither had the title of a king but liued in subiection to other kinges S. Ierom. in hunc locum Rom. 9. Iere. 18. Rom. â—4 Phil. 2. :: Bel or Belus called also Saturnus was of such estimation that they offered to him insacrifice not only men that vvere taken captiues but also their owne sonnes Nabo otherwise called Da gon vvas an especial idol amongst the Philistims 1. Reg. 5. Rom. â— :: Not Cyrus saith S. Ierom but Christ the Orient â—â—arre prophec ed by Balaam Num. 24 whom the Sages came to adore from the East Mat. 2. :: Babylon not hitherto ouercome at last was brought to miserie and destruction Nahum 3. :: Gods people coÌ„taminating themselues with sinne were suffered to fal into ignominious captiuitie but God geueth them grace of repentance then seuerely punisheth their vnmerciful afflicters peâ—â—ecuters Apoc. â— Insea 51. :: By waters in the Hebrew phrase is here vnderstood the fountaine or spring the prophet speaking to those that were of the tribe of Iuda who especially halenged the preeminences and blessings of Israel the Patriarch but had not his vertues of fortitude and internal fight of God signified by the name Israel :: God spareth conserueth his people not for their merites but of his mercie shevving his benignitie that they may repent if they vvil Iere. 2â— Exo. 17. Nu. 20. :: These promises of reconciliation to God and of peace perteine to the penitent not to the obstinate in impietie The 8. part Al nations shal be conuerted to Christ some Iewes in the primitiue Church and many nere the end of the world :: This word from afarre the like doth conuince saith S. Ierom that the prophet speaketh of al nations to be conuerted to Christ And as this Prophet hath already spoken much of Christ and his Church so hence forth more especially he sheweth him selfe rather an Euangelist or an Apostle then only a Prophet which S. Ierom testifieth of him Epist ad Paulin. Act. 13. 2. Cor. 6 Apoc. 7. :: The Church of the old testament lamenteth that she semeth to be forsaken in respect of the manie great benefites bestowed on the Church of Christ :: But God answereth that he can not wil not forget nor forsake his Church which in dede is al one in the old and new testament only differing in state and therfore that which he doth to her in the new testament perteyneth to the whole Church in general of al times al places Isa 6â— :: God diuorced not the Synagogue from him of hardnes of hart :: Neither deliuered her for payment as though he were in debt to anie creditor :: But her owne reuolt and iniquities separated her from Christ Isa 59. Num. 11. :: Skill of tongue how to speake discretion when where was geuen to Isaias ch 6. v. 6. Much more saith S. Ierom to Christe who spake in his life was silent in his passion and now speaketh by his Apostles and other pastores Mat. 26. Rom. 8. :: In the next verse the rock caue are explicated to signifie Abraham and Sara who are proposed for examples to be imitated being so noble progenitors of the Iewes S. Paul exhorteth his countrie men and in them al Christians the like in spiritual progenitors that first plant Catholique Religion in anie place saying Remember your Prelates vvhich haue spoken the vvord of God to you Heb. 13. Psal 36. :: As God destroyed Pharao the proud dragon in the sea which he dried vp for his people to passe so he wil ouerthrow the diuel deliuer captiues from sinne tyrannie Exo. 14. Isa 49. :: Spoile destruction shal happen by famine sword Isa 47. :: The Iewes had not wronged the Babylonians neither had mankind sinned against the diuel but both had offended God :: VVho of his bountie payde mans ransom which no other man was able to pay Gen. 46. Rom. 2. Ezec. â—â— :: Communication with infidels in spiritual thinges is in no case lawful as S. Paul sheweth by this text 2. Cor. 6. v. 17. :: That manie hearing the truth preached do not beleue it is by their obstinate freewil because they do not obey the Gospel Ro. 10. v. 16. when their vnderstanding directeth them that it is not disagreable to reason :: Our Sauiour died and was buried where the wicked were coÌ„monly punished :: Yet was buried richly honorably by Ioseph of Aromathia Nicodemus :: In the old testament Gentiles were barren bringing no fruite to God but in the new testament they are fructful the Iewes are barren til the later end of the world when they also shal be fructful againe Gal. 4. Lut. â— Gen. 9. :: As it is assured that the world shal neuer be drowned againe with water so it is that the Church of Christ shal neuer be suppressed :: An other assurance that moutaines hilles shal rather be moued yea some mountaines shal be remoued but the Church shal be alwayes firme and perpetual Ioan. â— v. 45. :: Grace is offered to al but those only are iustified and replenished with more grace and spiritual giftes that cooperate doing that which in them lieth desiring thirsting iustice for such saith our Sauiour shal haue their fil Mat. 5. v. 6. Apo. 22. Act. 13. :: The beginning of Gods seruice is to forsake the way of wickednes :: The wayes of Gods seruice and of seruing this world are so opposite and contrarie that it is vnpossible to walke in them both at once No man can serue these two masters God and this world we must therfore so vse this world that we may serue God and inherite heauen :: Iudgement is a right resolution to do Gods wil and iustice is the perfect performance therof as before is noted cha 32. Sap. 1. :: Vnder the name of Sabbath is vnderstood the obseruation of al the law :: Those that of free election choose
Babylon :: Sion in behalfe of al the Iewes sheweth that the Chaldees are iustly plaged for their crueltie against Gods people :: This Saraias was a principal Leuite to whom it perteyned to read and publish the wordes and writinges of prophetes :: Thus much Ieremie prophecied against Babylon This whole historie is written more largely in the two last chapters of the fourth booke of kinges and in the last of Paralip pomenon 3. Reg. 7. It is probable that the Lamentations were written before his other prophecies 2 Paral. 35. v. 25. Doleful speaches are commonly vttered without connexion of sentences These Lamentations are artificially composed And besides the historical sense contene hidden mysteries These wordes are not Ieremies but added by the 70. or other Interpreter as a Preface to his Lamentations The miserable change in Ierusalem made the beholders astonied Aliph Beth. :: Some Iewes seing their bretheren ledde captiues into Babylon went into Aegypt but there also were in miserie Ghimel Daleth :: It is a desolate miserie when enimies obtaine dominion He. â—au :: Fleing from place to place to seeke relife Zain Heth. :: Idolatrie which is spiritual adultrie Teth. Iod. Caph. Lamed :: First Nabuchodonosor tooke away much treasure 4 Reg 24 afterwards his capitaine Nabuzardan spoyled al 4 Reg. 25. Mem. Nun. Samech Aiâ— Phe. Sade :: Aegypt wherin the Iewes trusted to sinde ayde could not or at least did not helpe them Iere 2. v. 18. 37. v. 4. 6. Coph Res. :: At home iâ— famine Sin Thaâ— :: Punishment permitted by God is truly ascribed to him as his fact Aleph Beth. :: Streingth and forces are called hornes so euerie horne signifieth al their strength Gâ—imel Daleth Hâ— Van. :: Suffered his Sanctuarie to be polluted Zain â—â—th Teâ—â— Iod. Caph. Lamed Meâ— :: As the sea exceedeth al other waters so the affliction of Ierusalem surpasseth other afflictions which is spoken by hyperbole to signifie the grenousnes therof Nuâ— Samech Phe. Aiâ— Sade Coph Res. :: This happened before in Samaria 4. Reg 6 and in the siege of Ierusalem by Titus and Ves pasian Ioseph lib 7. 8. de bello Iudaico Siâ— :: More seuerely then thou art accustomed Thaâ— :: Ieremie him self felt his part of this affliction Aleph Aleph Aleph Beth. Beth. :: Ierusalem was ransaked by Nabuchodonosor :: and worse by Nabuzardan Beth. Ghimel Ghimel Ghimel Daleiâ—â— Daleth Daleth He. He. He. :: He describeth his greuous paines as if his teeth were broken one by one Vaâ— Vaâ— :: The end of my life is come Vaâ— Zain Zain Zain Heth. :: Gods mercies are euerie day renewed Heth. Heth. Teth. :: VVhich God wil geue Teth. Teth. Iod. Iod. :: Especially vnderstood of Christ Mat. 26. Iod. Caph. Caph. :: God punisheth his seruantes not to hurâ— them but for their good Caph. Lamed Lamed Lamed Mem. Mem. :: The speach of such as denie Gods prouidence Mem. Nun. Nun. Nun. Samech Samech Samech Phe. :: Preaching of false prophets hath brought these euils vpon vs Phe. Phe. Ain Ain Ain Sade Sade Sade Coph Coph Coph Res. :: Iudge thou that which they haue iudged vniustly Res. Res. Sin Sin Sin Thaâ— :: Geue them the paine of hartie sorow :: VVherwith thou afflictest the wicked Thaâ— Thaâ— :: VVheras the Temple before gliâ—tered with gold now there appeared burnt smokie walles pittiful ruines Alâ—pâ—â— Beth :: Lamia hath a face like a woman a body as other bruâ—â—â—h beastes is cruel to others yet kind to her owne broode but wâ—men of Ierusalem in extreme disstresse were cruel to their owne children Gâ—imâ—â— :: as the ostrich forsaking her egges Dalâ—th Hâ— Vaâ— Zâ—â—â— :: One could not know an other though they were acquanted before â—â—â—â— â—â—â—â— :: VVemen being by nature pitiful were cruel to their owne children Ioâ— :: In the siege of Ierusalem :: In Hebrew phrase cities are called the daughters of the countrie Caph. Lamed :: False prophetes were called by the name of prophetes as they semed in the world to be â—â—m Nun. Saâ—ech Phe. Ain Sade Coph :: This perteineth either to king Iosias â—â—â—ne by the Aeâ—â—pâ—iâ—ns 2. Par. 35 or to Sedecias taken by the Chaldees Mystically of Christ our Sauiour Iâ— 53. v. 5. â— Aug. li. 18. c 33 〈…〉 Res. Sin Thâ—â— a The prophet foreseing in spirite their future state as if it had bene preseÌ„t prayed in the same maner as the whole people should pray when they were in such calamitie b Manie were orphanes with out fathers al were depriued of their king who was as a father of al the people c VVe haue put ourselues to worke and trauel in strange countries to gette bread to eate * in danger of thy svvord d They were made to grind â—â—nked in the â—ille e And beaten with staues f They lost the glorie of a kingdom and were subiect to strange and barbarous nations g As Iere 31. v. 18. and S. Augustin li de Gratia lib. arb c. 2. 4. c. h Hauing so seuerly punished vs we beseech thee now to cease from more This prophecie is supposed by many to be Ieremies By others accounted Baruchs By al holden to be Canonical Scripture VVhy S. Ierom vrgeth it not against the Iewes The contents Prâ—fat Ierem. :: The whole time of taking Ieru alem indured eleuen yeares before it was burned In the fifth yeare of which space this boke was written For as yet there were Priestes in Ierusalem v. 7. some holie vessels v. 8. the Altar v 10 and the temple v. 1â— * or manah sacrifice :: Seing it was Gods wil they should be in captiuity they desired rather to be vnder the Chaldees then anie other foreine nation corrupted in iudgement :: That this happened in the siege of Ierusalem is noted before â—â—nent 2. v. 20. â—â— ch â— v. 10. Deut. 28. v. 43. :: Gods commandments are commonly called iustices Psa 118. and manie other places because by obseruing or not obseruing the commandments men are made iust or vniust Iere. 2. v. 8. The tempiâ— was not as yet destroyed but the prophet speaketh of it as he saw it should come to passe Deut. 28. v. 62. 32. v. 20. :: The law of Moyses ceased after Christ but Christs law continueth to the end of the world Iâ— 31. v. 3â— c. :: Men in sinnes miserie are as if they were dead v. 11. yet by Gods mercie may receiue new grace of spiritual life :: The Church readeth this prophecie as other diuine Scriptures in the Eues of Easter and Pentecost according to the most ancient Romane vse :: Shal they not finde the fruite of their workes :: â—abulatores those that did frame or explicate moral examples for instruction of maners were worthely estemed in al ages not such as seaned false and ridiculous goddes with their filthie wicked actes of which S. Augustine writeth against Varro l 6. c. 5 6. 7. deciuit :: It is
of compassion â—id wepe with their goddesse :: The prophet being first instructed by a voice that the destruction is nere at hand * Vas intersectionis :: forthvvith in the same vision 〈…〉 men coming to kil the idolaters :: Yet one is sâ—â—t before the six to â—aâ—ke some vvhom Gods mercie vvil saue from the slaughter because he neuer suffereth his Church to be vvholly destroyed * Marke vvith †:: For abuses of holie Sacrifices Sacramentes and other sacred Rites God suffereth first Churches and Monasteries to be destroyed and clergie men and other religious persons to be persecuted and so punishment proceedeth to other offenders as 1. Pet. 4. v. 17. iudgement beginneth at the house of God Some translate Signe a signe or sette a marke vpon the foreheades Others translate more distinctly Signe Thau vpon the foreheades or Marke the foreheades vvith Thau or T. That is with the letter which hath the forme of a Crosse It was in the time of Ezechiel in figure now is in remembrance of Christs Crosse The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church Exo. 1â— 1. Cor. â— Honour of the Crosse proueth Christ to be God The signe of the Crosse vsed in Baptisme in Confirmation in the B Eucharist and in aâ— holie Rites Miraculous apparitions of the signe of the Crosse The signe â—â—â— the Crosse shal appeare before Christ coÌ„ming to iudge The vnsigned shal be confounded The rightly signed shal be glorified :: In this vision appeared in the ayre as it vvere a man sitting in a throne of sapphire stone ouer the image of Cherubs foure wheeles vnder them :: The strange forme of these foure payre of wheeles signified the consonant agrement of the old and nevv Testament S Greg. ho. 6. in Ezech. :: They were readie to goe forward backward on the right hand on the left or to what part soeuer without turning about :: It semeth euerie one had as it vvere foure faces v. â—t al like mens faces but one more resembling a mans face then the other one some what resembling an ore face c. 1. here called the face of a cherish another the face of a lion the other of an eagle :: The prophet in Chaldea saw in spirite what was dont in Ierusalem :: VVere not nevv houses builded say the false prophetes sine Ieremie said that al our houses should be destroyed vvherupon they inferiâ— that his prophecie is false :: and so counted themselues as secure in Ierusalem as flesh in the potte :: The false prophetes feared warres but not captiuitie therfore the prophet assureth them that the people shal feele both sword captiuitie :: He lamented not the death of the false prophet but feared great ruine of the people seeing this wicked man dye so sodenly :: God stil conserueth his Church from vtter ruine as the prophets do often affirme Iere. 4. v. 27. ch 5. v. â—â— 18. Psal 88. â— â— â—â— :: Prouide furniture for trauel :: Trusse vp carie bag and bagage from one place to an other :: The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon and should not see Babylon But the euent conuinced their rash iudgement For he vvas caried thither blinde 4. Reg. â—â— :: That which is commonly saide of manie is called a prouerbe :: False prophetes perswaded the people that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come As heretikes shal denie the day of general iudgement â— Pet. â— :: As a wal of clay or morter without straw or other temperature is washed away with rayne so vaine hopes of securitie without repentance good vvorkes deceiue the careles people that liue in sinne :: There were also false prophetisses feaning to be illuminated with the spirit of Prophecie as Debora Iud 4 Holda 4. Reg 22. other holie vvemen vvere in dede true prophetisses but these by :: flaterie deceiued the people saying they vvere in good state and in securitie vvhen they vvere in sinne in exâ—teme danger of both temporal and eternal â—â—â—â— :: God reueled to the prophet that these men came not sincerely to lerne but were setled in their hart to serue the idoles As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks :: Such men are first of al to be admonished to depart from idolatrie heresie schisme from al practise therof which is the first step of true conuersion to God :: God permitteth false prophetes to be deceiued to deceiue in punishment of their owne sinnes and of the people that heare them 3. Reg. 22. v. 19. 2. Par. 18. v. 18. :: Daniel then liuing Noe Iob departed from this life did sometime pray for the people els this allegation of their interceding were not to the purpose of confirming Gods immutable decre to punish this obstinate people As is noted of Moyses and Samuel Iere. 15. :: Noe is named for example of spiritual Pastors of the Church Daniel of al religious orders Iob of holie laie people S. Gregorie li 1. c. 1â— â—or :: There shal alvvayes be Pastors to bring forth seede spiritual children of God Gods Church is very often and fitly compared to a vine in respect of the excellent fruite so the branches cut of from the Church are most like to wilde superfluitie of the vine good for nothing but to the fire S. Aug. Tract 81. in Io. :: In burning a fagot the middes being first consumed v. 4. the rest of both endes are likewise put in the fire til al be consumed so none that are out of the Church can escape the fire :: Ezechiel was now in Babylon and therforce this admonition which he should geue to Ierusalem was to be notified there by letters and messengers sent thither for this purpose :: By al this is signified that God made the Israelites of a barbarous nation to be ciuil and gaue them not only thinges necessarie but also :: ornaments aboue the state of other nations especially in spiritual benefites geuing a Law with Sacrifices Sacraments and other holy rites :: Adulterous wemen doe deceiue their husbandes bringing them other mens children but the Ievves gaue their lawful children to the vvorst adulterers sacrificing them to idols 4. Reg. 16. 17 21. 23. :: Al fornication is abominable but that is must detestable when vveâ—â—â— gâ—ue revvards to men for fornication or adultrie :: As Ierusalem was wont to be vvicked in former times so it is novv :: Ambition 〈…〉 idlenes are cause of much more sinnes temperance laboure bring forth much good fruite Olla si tollas perâ—ere cupidinis arcus Take avvay idlenes Cupids bovv is vveake Labor omnia vincit :: By Sodom other cities are vnderstood al nations vvhich shal come to Christ :: After that al other nations are
Mat. 11. v. 20. Mar. 1. Luc. 1. 7. Psal 131. v. 17. b S. Iohn vvas first onceiued likevvise first bâ—rne and he first preaâ—hed and shortly after him our Sauiour came c Christ is the Angel of the testament because he made the Pact of peace betvven God and man d In the meane time God threatneth to punish al euen secrete sinnes e knovven â—o him though not to other vvitnesses Zach. 1. v. 3. f Paying of tithes is most strictly commanded Iob. 〈…〉 v. 14. Isa 5â— v. â— g Sinne of murmuring against God is great blasphe mie and not to lerable For vvhen they were punished by famine for defrauding the Leuites of tithes they blasphemously imputed it to God as though he had not such care of his owne people as he had of other nations vvhich had abundance of temporal goodes a In the day of iudgement it shal plainly appeare vvhat difference is betvven the iust and the wicked Zach. 3. v 8. 6. v. 11. Luc. 1. v. 78. Exo. 20. Dâ—ut 4. 5. 6. Mat 11 17. v 11. b The Septuagint for explication adde Thesbites And S. Ierom. in 17. Mat teacheth that Elias shal in dede come and restore al thinges c Christs first coming was in al mekenes not in terrour but his coming to iudge wil be dreadful And therfore the prophet here meaneth not S. Iohn Baptist but that Elias himself shal come before the great and dreadful day of our Lord. * vtter destructionâ— Prooemial questioÌ„s touching these bookes They are called Machabees of Iudas Machabeus Iudas had this surname for his streingth and valâ—â—e li. 1. c. 2. v. 64 65 66. Others also called Machabees li. 2. c. 6. 7. There be foure bookes VVritten by vncertaine auctors The tvvo last are not Canonical v. 24. Ievves Protestantes denie also these two first Their arguments * li. 1. c. 1. v. 1. 7. 11. 57. ch 4. v. 52. ch 6. v. 16. ch 8. v. 16. li. 2. ch 1. v. 19. ch 2. v. 25. ch 12. v. 43. ch 14 v. 41. ch 15. v. 39. Euseb li. 3. c. 25. hist S. Ierom de viru illustrib Ansvvers Approued by Councels And by Ancient Fathers The same contentes of both the bookes Foure principal partes The occasion of so extraordinarie disposition â—â— 2. c. 2. v. 24. The historie conteyneth tvvo partes An order how to reade these bookes Read first the preface li. 2. ch 2. v. 20. The first part of the historie The persecution of the Church by Antiochus B :: Other kings reigned before Alexander in Grece but he vvas the first that reigned in that great Monarchie erected by himselfe :: By deliuering his ring to Perdicca he gaue him auctoritie to distribute his kingdomes Iâ—sâ—nuâ— li. 12. â—â—urtius li. 10. * li. 2. c. 3. v. 1. :: Epiphanes Noble in reâ—owme D :: This Antiochus begane his reigne in the yeare 137. from Seleuchus the first king of Syria after Alexander otherwise this vvas the 156 yeare of the Grecian Monarchie Euseb in chroniâ—o * li. 2. c. 4. v. 7. F :: Being established in the kingdom of Syria he coueted also the kingdom of Aegypt * li. 2. c. 4. v. 21. H :: Iosephus li. 12. c. 6. vvriteth that Antiochus first killed such as vvould haue hindred his entrance into Ierusalem and aftervvards those that opened the gates vnto him but vvould haue hindered him from spoyling the temple :: This vvas Apollonius as appeareth li. 2. c. 5. v. 2â— :: The tovvre of Sion fortified and kept :: by a garrison of Macedonians :: It sufficed not this cruel tyrant to spoile Gods people of their goodes and manie of their liues but he also peruerted manie in religion because his master the diuel seeketh to destroy mens soules :: Daniels prophecie ch 9. vvas here in part fulfilled as in a figure and our Sauiour confirmeth it â—laâ— 24 of Antichrist setting vp abomination of desolation in the holie place * li. 2. c. 5. v. 11. The 2. part The warres of the Machabees begune by this Mathathias and prosecuted by his sonnes especially by Iudas as in the seuen chapters folovving and more largely in the second booke from 8. chapter to the end of the last K This smal helpe of great importance is that ayde wher of Daniel prophecied ch 11. v â—4 :: Mathathias not of priuate spirite but being general capitaine of the people did this iustice according to the lavv vvhere it is commanded to kil the auctors of false pretended religion Deut. 13. S. Cyprian Exhort ad Martyrium c. 5. S. Beruar Epist 158. ad Innocent Num. 25. :: These are commended by S. Ambrose li. 1. Offic. c. 40. and other fathers dying in the simplicitie of doues though they had not the prudence of serpents which others obseruing are more commended especially in respect of the whole Church so dangerously impugned which God in dede wil euer defend and conserue from vtter ruine Yet he vseth also ordinarie meanes by lawful vvarres and the like :: Assideans othervvise called Esseni not hypochâ—yâ—ically as the Pharises nor erroniously as the Sadduces but sincerely professed a peculiar holie rule of life Iosephus li. 2 c. â—2 de bello Iudaico Gen. 22. Gen. 41. Num. 25. Iosue 1. Num. 14. 2. Reg 2. 4. Reg 2. Dan. 3. Dan. 6. :: In al affayres order is of singural importance that euerie office be designed to â—â—â—â—est persons As here Mathathias appointed Simon the chiefe for determining matters in counsel Iudas the first for execution and that the rest should obey these two and ech of these the other in his office :: He did not arrogate to himself to be chief but being designed by his father vvas so accepted by his bretheren the good people ioyned vvith them in defence of the lavv of God Iudas had foure battles and victories against foure general captaines sent by king Antiochus Epiphanes The first against this Apollonius * li. 2. c. 8. v. 1. M :: The second against Seron :: The natural frailtie of man feareth to encounter vvith a strong enemie but true confidence in Gods helpe which is euer assured in a good cause geueth corege and getteth the victorie :: Not only the Ievves resisted Antiochus innouations in religion but also diuers other nations reuolted and rebelled because he commanded al â—o leaue their for merrites and goddes and to accept of his goddes only ch 1. v. 43. persecuting al that did not therto conforme themselues :: Praying fasting other vvorkes of penance are the best armour in holie vvarres for religion :: Publique place of prayer vvas first in Silo. Iosue 18. after in Maspha 1. Reg. 7. lastly in Ierusalem a penta contarchos Deu. 20. :: This most godlie resolution encoreged themselues procured Gods merciful protection :: The third battle made by Iudas vvas against this Gorgias an other captaine of Antiochus Epiphanes :: Vigilancie in rulers and pastors preserueth from al the diuels stratagems ::
WITH THE PRAYER OF MANASSES folow after the MACHABEES Heretikes denie some scriptures because they coÌ„uince their errors Lib. de Praedest Sanct. c. 14. The Churches canon of more authority theÌ„ the Iewes A canon is an infallible rule of direction The Gospel is knowne by the Church Bookes doubted of beiore the Churches definition are not doubtful after Praefat. in Iudith De viris illustrib verbo â—acobus Other testimonies that this Booke is canonical chap. 1â— Toma 4. 〈◊〉 in â— Reg. 10. It was written in Chaldee The coÌ„tentes Diuided into three partes This booke is read at Mattins the third weke of September The first part Tobias his holie maner of life :: Not absolutly al but very manie for some of the same tribe and kinred did also feare God c. â— v. 2. :: Al the people of the tenne tribes did not serue Ieroboams golden calues but some feared God consequently refrayned from euil Prou. 3. at least from idolatrie Amos. 8. v. 10. :: True zele is not hindred from workes of mercie by feare of death because perfect charitie casteth out feare I Ioan 4. :: Both elder and yonger sorte of his kinred derided him not his proper parentes for he was depriued of father and mother when he was a child as it semeth c. 1. v. 4. :: In a prouince of the Medes wherof Rages was the head citie for when they came where Raguel dwelt Tobias stayed there and the Angel went to the citie of Rages where Gabelus dwelt c. 9. As one may say such a one dwelleth in Rome that dwelleth in anie part of Romania in Yorck Lincolne or Mum moth that dwelleth in one of those shires :: Asmodâ—os signifying Destroyer is a captaine or king of those diuels which specially destroy soules by the sinnes of the flesh afterward tormenteth both soules and bodies for the same sinnes :: Act. 10. An Angel shewed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels other Sainctes :: As Moyses to the people Deut. 33. and Dauid to Salomon 3. Reg. 2. So Tobias gaue holie admonitions to his sonne in al fourtene noted in the inner margin 1 2 3 :: The same doctrine of good workes and reward is taught Daniel 4. v. 24. 4 5 6 7 :: A notable rule agreable to the law of nature 8 :: VVorkes of mercie exteÌ„d also to the dead 9 10. 11 12 :: It perteyneth to good men amongst other thinges to geue notice and to dispose of their temporal goodes by their last wil. 13 14 The second part The iourney and affayres of yong Tobias assisted by the Angel Raphael :: The Angel Raphael appearing in forme of a man prefigured our Sauiour who indede became a verie man S. Beda :: Raphael signifying medâ—â—inâ— of God â— Greg. ho. 34 calleth himselfe Azarias whose shape and viâ—a â—e he tooke vpon him which name also signifieth the helpe of God :: S. Paul also calleth flesh of fish 1. Cor. 15. and Plinie lib. 9. c. 15. * and liuer v. 19. :: Diuels who exalted them selues as equal with God aâ—e iustly made subiect to corporal creatures God coÌ„curring with natural causes whose good pleasure is sometimes to vse instrumeÌ„ts naturally vnapt as when Christ gaue sight to the blinde by putting clay on his eyes Ioan. 9. sometimes more apt as when he fed manie with few loaues Ioan. 6. So the Angel by Gods appointment vsed this meanes to expel the diuel :: Into the place where good soules rested none then hauing accesse into heauen See Annotations â—en 37. * and hart v. 8. :: The second night he asked and obtayned this grace for he knew not his wife vntil the fourth night v. 22. :: A iust man sayth S. Ambrose lib 3. Off. c. 14. feared other mens harmes and would rather his daughter should not be maried then others should be in danger preferring honestie before profite :: See chap. 6. v. â— Mystically it signified Christs passion whereby the diuel was expelled out of mens hartes S. Aug ser 28. de Sanctis Prosper li. de promiss p. 2. c. 39. :: In the one familie there were no more children but one sonne in the other one onlie daughter :: The Angel went to the citie iâ— selfe called Rages Tobias remaining in the ter â—iâ—orie or prouince therof wâ—â— Raâ—â—eâ— which place is also called Rages c. v 7. :: Such of the Iewes as beleue in Christ hartely lament that he â—aâ—â—eth so loÌ„g from their nation Some more assuredly with old Tobias others more doubtfully with his wife expect his returne S. Beda â—n Tobiam Euen so the remnant of Catholiques in countries fallen to heresie haue great sadnes and continual sorovv in their hart Rom. 9. vvishing with what temporal losse soeuer the saluation of their brethren kinsmen and countriemen some hoping more confidently and comforting others that Christ wil againe illuminate our whole nation as sight was restored to old Tobias Instructions to maried persons out of the example of Tobias and Saras Mariage Ephes 5. Mat. 19. True Mariage alwayes a holie contract Now a Sacrament Proper instructions for man and wife part 2 de Matrim q. 22. 23. Three necessarie pointes in Matrimonie Exod. 34. Deu. 7. Leuit. 18. Nu. 36. v. 7. Tenne godly Rites obserued in the Mariage of Tobias and Sara 1. 2. 35 4. 5. * Apud Munstâ—rum Gen. 29. v. 27. Iudic. 14. v. 17. 6. 7. 8. 9. 10. :: It nothing disgraceth the sacred historie that a smal matter being also true is recorded with the rest As not one letter nor one title of the lavv may be omitted Mat. 5 S. Beâ—â— also expoundeth it mystically of Gods preachers S. Ierom. doth the like in Isaiae 56 and S Augustin li 22. c 56. câ—â—t Faustum Manich. :: God vsed this gal of a fish in curing Tobias eyes in like sorte as the liuer in driuing away the diuel c. 6. v. 8. * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 :: Gratful Tobias recounteth seuen benefites receiued by the companion of his iourney that they haue receiued not manie but al good things by him :: Fasting and almes are as two wingues with which prayer flyeth into heauen :: O how swete or excellent a thing is it saith S. Augustin ser 3. de Natiuit when Angeles guardianes of our life offer our vowes or resolution to flee vices and embrace vertues before the sight of Gods Maiesty Offices of Angels towardes men Readic to helpe al. Offer mens prayers and good workes Ayde the godlie Exhort to good Instruct Expel euil spirites Deliuer from euils and dangers Procure temporal commodities for the soules good Proue the good by tribâ—lations Comforte the patient and aâ— vertuous Angeles guardians haue special care of soules committed to their charge The third part
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore