a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
diuining †To whom Iudas said What shal we answere my lord or what shal we speake or be able iustly to pretend God hath found the iniquitie of thy seruantes loe we are al bondmen to my lord both we he with whom the cup was found †Ioseph answered God forbid that I should so doe he that stole the cup the same be my bondman and goe you free vnto your father †And Iudas approching nearer said boldly I beseech thee my lord let thy seruant speake a word in thine eares and be not angrie with thy seruant for after Pharao thou art †my lord Thou didest aske thy seruantes the first time Haue you a father or a brother †and we answered thee my lord We haue a father an old man and a little boy that was borne in his old age whose brother by the mother is dead and his mother hath him only and his father loueth him tenderly †And thou saidst to thy seruants Bring him hither to me and I wil set myn eyes on him †We suggested to my lord The boy can not leaue his father for if he leaue him he wil die †And thou saidest to thy seruants Vnlesse your youngest brother come with you you shal no more see my face †Therfore when we were gone vp to thy seruant our father we told him al things that my lord did speake †And our father said Goe againe and bye vs a litle wheate †To whom we said we can not goe if our youngest brother shal goe downe with vs we wil set forward together otherwise he being absent we dare not see the mans face †Wherunto he answered You know that my wife bare me two †One went forth and you said A beast did deuour him and hitherto he appeareth not †If you take this also and ought befal him in the way you shal bring downe my hoare hayres with sorow vnto hel †Therfore if I shal enter to thy seruant our father and the boy be wanting wheras his life dependeth vpon the life of him †and he shal see that he is not with vs he wil dye thy seruants shal bring downe his hoare hayres with sorow vnto hel †Let me be thy proper seruant that did take him into my protection and promised saying Vnlesse I bring him againe I wil be guilty of sinne against my father for euer †I therfore thy seruant wil tary in steed of the childe in the seruice of my lord and let the childe goe vp with his brethren †For I can not returne to my father the childe being absent lest I stand by a witnes of the calamitie that shal oppresse my father CHAP. XLV Ioseph manifesteth himself to his bretheren Who being much terified he comforteth them and weeping embraceth euerie one 16. The bruite wherof coming to Pharao he congratulating commandeth Ioseph to cal his father with al his familie into Aegypt 21. So the eleuen brothers aresent away with gifies and prouision for Iacobs iourney 26. Al which the father vnderstanding is reuiued in spirite IOSEPH could no longer refrayne manie standing by in presence wherupon he commanded that al should goe forth and no stranger should be present at their acknowledging one of another †And he lifted vp his voice with weeping which the Aegyptians heard and al the house of Pharao †And he said to his Brethren I am Ioseph is my father yet liuing His brethren could not answer him being teribly astonyed out of measure †To whom gently he said Come hither to me And when they were come nere him I am quoth he Ioseph your brother whom you solde into Aegypt †Be not affraid neither let it seeme to you a hard case that you did sel me into these countries for God sent me before you into Aegypt for your preseruation †For it is two yeares since the famin begain to be vpon the earth and yet fiue yeares remaine wherin there can be neither earing nor reaping †And God sent me before that you may be preserued vp on the earth and may haue victuals to liue †Not by your counsail but by the wil of God was I sent hither who hath made me as it were a father to Pharao and lord of his whole house and prince in al the land of Aegypt †Make hast and get ye vp to my father and you shal say to him Thy sonne Ioseph willeth thus God hath made me lord of the whole land of Aegypt come downe to me tary not †And thou shalt dwel in the land of Gessen and thou shalt be nere me thou and thy sonnes and thy sonnes children thy shepe and thy heardes and al things that thou dost possesse †And there I wil fede thee for yet there are fiue yeares of famine remayning lest both thou perish and thy house al things that thou dost possesse †Behold your eyes and the eyes of my brother Beniamin doe see that it is my mouth that speaketh vnto you †Report to my father my whole glorie and al things that you haue seene in Aegypt make hast and bring him to me †And falling vpon the neck of his brother Beniamin embracing him he wept he also in like maner weeping vpon his neck †And Ioseph kissed al his brethren and wept vpon euerie one after which things they were bold to speake vnto him †And it was heard of and very famously reported abrode in the kings courte The brethren of Ioseph are come and Pharao was glad and al his familie †And he spake to Ioseph that he should command his brethren saying Loading your beasts goe into the Land of Chanaan †and take thence your father and kinne and come to me and I wil geue you al the good things of Aegypt that you may eate the marow of the land †Geue commandment also that they take waynes out of the land of Aegypt for the carage of their litle ones and wyues and say Take vp your father and make hast to come with al spede †Neither doe you leaue any thing of your houshould stuffe for al the riches of Aegypt shal be yours †And the sonnes of Israel did as it was commanded them To whom Ioseph gaue waynes according to Pharaos commandment and victuals for the way †He bad also to be brought vp for euery one two robes but to Beniamin he gaue three hundred peeces of siluer with fiue robes of the best †sending to his father as much money and rayment adding besides them he asses that should carie of al the riches of Aegypt and as many shee asses carying wheat for the iourney and bread †Therfore he dismissed his brethren and when they were departing he said to them “ Be not angrie in the way †Who going vp out of Aegypt came into the land of Chanaan to their father Iacob †And they told him saying Ioseph thy sonne is liuing and he ruleth in al the Land of Aegypt
the sonne of Vri the sonne of Hur of the tribe of Iuda †And hath filled him with the spirit of God with wisdome and intelligence and science and allearning †to deuise and to make worke in gold and siluer and brasse †and in grauing stones and in carpenters worke Whatsoeuer can be deuised artificially †he hath giuen in his hart Ooliab also the sonne of Achisamech of the tribe of Dan †both hath he instructed with wisedome to make the workes of a carpenter a tapester an embroderer of hyacinth and purple and scarlet twise died and silke and to weaue al thinges and to inuent al new things CHAP. XXXVI More being geuen then was needeful 6. Moyses made to be proclamed that no more should be offered 8. So the curtines 13. ringes 18. buckles 19. the couer 20. bordes 21. barres 35. a veile 36. pillers and a hanging are made readie BESELâ—EL therfore and Ooliab and euerie wise man to whom our Lord gaue wisedome and vnderstanding to know how to worke artificially made the thinges that are necessarie for the vses of the Sanctuarie and which our Lord did command †And when Moyses had called them and euerie cunning man to whom our Lord had geuen wisedome and such as of their owne accord had offered themselues to the making of the worke †he deliuered al the donaries of the children of Israel vnto them Who being earnest about the worke the people daily in the morning did offer their vowes †Whereupon the arstificers being constrained to come †said to Moyses The people offereth more then is necessarie †Moyses therfore commanded proclamation to be made by the criers voice Let neither man nor woman offer anie more in the worke of the Sanctuarie And so they ceased from offering giftes †because the thinges that were offered did suffice and were ouer much †And al the wise harted men to accomplish the worke of the tabernacle made ten curtines of twisted silke and hyacinth and purple and scarlet twise died with varied worke and the art of embrodering †of which one had in length twentie eight cubites and in bredth foure there was one measure of al the curtines †And he ioyned fiue curtines one to an other and the other fiue be coupled to themselues one with an other †He made also loupes of hyacinth in the edge of one curtine on either side and in the edge of the other curtine in like maner †that the loupes might meete one against an other and might be ioyned eech with other †Whereupon also he did cast fiftie ringes of gold that might catch the loupes of the curtines and might be made one tabernacle †He made also eleuen curtines of goates haire to couer the roofe of the tabernacle †one curtine in length had thirtie cubites in bredth foure cubites al the curtines were of one measure †of which fiue he ioyned apart the other six apart †And he made fiftie loupes in the edge of one curtine and fiftie in the edge of an other curtine that they might be ioyned one to an orher †And fiftie buckles of brasse wherwith the roofe might be knitte together that of al the curtines there might be made one couering †He made also a couer for the tabernacle of rammes skinnes died redde an other couer ouer that of ianthin skinnes †He made also the bordes of the tabernacle of the wood setim standing †The length of one borde was ten cubites and the bredth contained one cubite and an halfe †There were two morteses throughout euerie borde that one might be ioyned to the other So made he in al the bordes of the tabernacle †Of the which twentie were at the south side against the South †with fourtie feete of siluer Two feete were put vnder one borde on either side of the corners where the morteses of the sides end in the corners †At that side also of the tabernacle that looked toward the North he made twentie bordes †with fourty feete of siluer two feete for euery borde †But against the west to witte at that side of the tabernacle which looketh to the sea he made six bordes †and two other at ech corner of the tabernacle behind †which were also ioyned from beneth vnto the toppe they grew together into one connexion So he made on either side at the corners †that there were in al eight bordes and had sixteene feete of siluer to witte two feete vnder euerie borde †He made also barres of the wood setim fiue to hold together the bordes of one side of the tabernacle †and fiue other to ioyne together the bordes of the other side and besides these fiue other barres at the west side of the tabernacle against the sea †He made also an other barre that might come by the middes of the bordes from corner vnto corner †And the bordeworke it selfe he plated with gold And their ringes he made of gold through which the barres might be drawen the which also themselues he couered with plates of gold †He made also a veile of hiacinth and purple scarlette and twisted silke with embrodered worke varied and distinguished †and foure pillers of the wood setim which with their heades he plated with gold casting their feete of siluer †He made also a hanging in the entrie of the tabernacle of hyacinth purple scarlet and twisted silke with the worke of an embroderer †and fiue pillers with their heades which he couered with gold and their feete he did cast of brasse CHAP. XXXVII Beseleel maketh the Arke 6. the Propitiatorie with Cherubimes 10. the Table vvith vessel belonging therto 17. the Candlesticke vvith bowles and branches 23. seuen lampes with snuffers 25. the Altar of incense 29. and compoundeth the incense AND Beseleel made also the arke of the wood setim hauing two cubites and an halfe in length and a cubite and an halfe in bredth the height also was of one cubite and an halfe and he plated it with the purest gold within and without †And he made to it a crowne of gold round about †casting foure ringes of gold at the foure corners thereof two ringes in the one side and two in the other †Barres also he made of the wood setim which he plated with gold †and which he put into the ringes that were at the sides of the arke to carie it †He made also the Propititorie that is the Oracle of the purest gold two cubites and an halfe in length and a cubite and an halfe in bredth †Two Cherubins also of beaten gold which he sette on either side of the Propitiatorie †One Cherub in the toppe of one side and the other Cherub in the toppe of the other side two Cherubins in each toppe of the Propitirtorie †spreading their winges and couering the Propitiatorie and looking one toward the other and toward it †He made also the table
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
finding Gabelus gaue him his hand writing and receiued of him al the money †And he told him of Tobias the sonne of Tobias al thinges that were done and made him come with him to the mariage †And when he was entered into Raguels house he found Tobias sitting at the table and he leaping vp they kissed ech other and Gabelus wept and blessed God †and sayd The God of Israel blesse thee because thou art the sonne of a verie good man and iust and that feareth God and doth almes deedes †and blessing be geuen vpon thy wife and vpon your parentes †that you may see your children and your childrens children vnto the third fourth generation and your seede be blessed of the God of Israel who reigneth fereuer and euer †And when al had sayd Amen they went to the feast but with the feare of our Lord also did they celebrate the feast of the mariage CHAP. X. The parentes lament the long absence of their sonne Tobias 8 whom when Raguel can not perswade to stay longer 11. he wisheth much good vnto him and his wife admonishing her to be dutiful in al thinges BVT when Tobias taried long “ because of the mariage Tobias his father was careful saying Why thinkest thou doth my sonne tarie or why is he held there †Is Gabelus dead thinkest thou and no man wil restore him the money †And he began to be sorowful exceedingly him selfe and Anna his wife with him and they began both to weepe together because their sonne did not returne to them the day appointed †His mother therfore wept with discomfortable teares and sayd Woe woe is me my sonne why sent we thee to goe to a strange countrie the light of our eies the staffe of our old age the comforte of our life the hope of our posteritie †We hauing al things together in thee onlie ought not to haue let thee goe from vs. †To whom Tobias said Hold thy peace and be not trubled our sonne is safe that man with whom we sent him is faithful ynough †Howbeit she could by no meanes be comforted but dayly running out looked about and went about al waies by which there seemed hope he would returne that she might see him a far of if it were possible coming †But Raguel sayd to his sonne in law Tarie here and I wil send a messenger to Tobias thy father that thou art in health †To whom Tobias sayd I know that my father my mother do now count the dayes and their spirite is tormented in them †And when Raguel desired Tobias in manie wordes and â—e by no meanes would heare him he deliuered Sara vnto him and the halfe part of al his substance in men seruantes wemen seruantes in cattel in camels and in kine and in much money and dismist him safe and ioyful from him †saying The holie Angel of our Lord be in your iourney and bring you through safe and that you may finde al thinges wel about your parentes and myn eies may see your children before I die †And the parentes taking their daughter kissed her and let her goe †admonishing her to honour her father and mother in law to loue her husband to rule the houshold to gouerne the house and to shewe her selfe irreprehensible ANNOTATIONS CHAP. VI. VII VIII IX X. 1. Taried long because of the Mariage Out of this example of a holie Mariage betwen yong Tobias and Sara described in the fiue precedent chapters some special good lessons may be briefly gathered for the instruction consolation of such as are to marie or be already maried Not that either al or onlie the same obseruations perteyne now to christian Mariage but that al Christianes may see how orderly godlie persons proceded in making and performing this holie contract in the old Testament and therby lerne that more perfection is required in Christian Matrimonie being now as then it is was not a holie Sacrament signifying the Vnion betwen Christ his Church and geuing peculiar Grace to the parties if themselues hinder it not to beare more easily the incident burdens and rightly to fulfil the proper duties of man and wife according to the godlie instruction of the Roman Catechisme Al that we shal here note may be reduced to two heades or principal partes For in this Mariage there were certaine necessarie and as it were essential pointes without which it had not benne a lawful nor right contract Other accessarie ceremonies and Rites were also very conuenient for the more solemnitie and better performance therof As the like of both sortes are now but more perfect in Christian Mariages In the former kind first of al the end of Mariage was proposed by the Angel and desired by the parties chap. 6. v. 22. c. 8. v. 9. not for pleasure but for children and posteritie by vvhich God might be blessed and serued Secondly Mariage must be betvven lavvful personnes For the seruantes of God could not lawfully match neither with Infideles nor with ouer nere kinred but in conuenient degrees and that ordinarily in the same Tribe ch 6. v. 11. ch 7. v 14. as the law of Moyses prescribed Thirdly the parties must geue and expresse their mutual consent and the good wil of parentes was also requisite ch 7. v. 10. 15. 20. These principal pointes premised for the due solemnization other Rites were also adioyned First Raguel the maides father gaue his daughter taking her by the right hand and so deliuered her into the right hand of Tobias ch 7. v 15. as with vs the father or nere freind of the woman geueth her to be maried to such a man Secondly her father prayed that it might wel succede ibidem and so do al freindes now especially the Priest by the publique prayers of the Church The third rite the couenantes of Mariage were made with assigment of dawrie also vvritten ch 7. v. 16 sealed as the Hebrew and Greke text witnesse The fourth Inuitation of freindes to the Mariage ch 8. v. 2. ch 9. v 3. The fifth They made a feast which commonly dured seuen dayes but here fourtene ch 8 v. 23. for the duble ioy of the mariage and expulsion of the diuel But though the feast continued long yet was it most moderate and sober vvith feare of our Lord they celebrated the feast of the Mariage ch 9. v 1â— Plato a heathen Philosopher li. 6 de leâ—ibus prescribeth what temperance in meate drinke and what modestie of behauiour are required in mariage feastes VVhose eccellent sentence F. Serarius in Tob. 10. reciteth The sixth rite the bringing of the bride to her chamber chap 7 v 19 the Catholique Church hath a particular forme of blessing the bridal chamber The seuenth Tobias Sara obserued three dayes continencie after the Mariage ch 6. v. 18. ch 8. v. 4. which now is commended by way of
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
â—yp â—â—p 76. in fine S. Aug. Tract 12. 13. in Ioan. :: The same credite is geuen to God speaking by Moyses as if he had spoken immediatly by himself S. Hiero. in Epist ad Philem. :: The first of al Canticles sacred or prophane Origen ho. 6. in Exod. :: God only suffered them to goe into the sea For they went of their owne accord supposing they might folowe where the Israelites went before S. Aug. ser 89. de temp :: Musical instrumeÌ„ts vsed before the law of Moyses in the seruice of God :: These things chanced to them in figure 1. Cor. 10. :: The wholsome wood of the Crosse made the bitter sea of gentiles swete Theodoret. q. 26. in Exod. The same Church Religion in this age as in the former Beleefe in one God Three diuine Persons Strength or power the Father vvisdome the Sonne Spirite the Holie Ghost Christ promised to Abraham Rom. 9. To Isaac And to Iacob Christ prefigured by Abraham By Melchisedech By Isaac Iacob Ioseph Iob. Moyses And manie other things Prophecie of Christ Iob. 19. Sacrifice Altares Churces dedicated Vowes Priesthood Priuilege of Priests VVhere is no sacrifice no priest is required Circumcision Penance Gen. 44 Mariage Degrees of coÌ„sanguinitie Pluralitie of wiues lawful sometimes neuer of husbands Blessings Signe of the Crosse Ceremonies Musical instruments Baptisme prefigured 1. Cor. 10. The B. Sacrament Priesthood of the new Testament Traditions Tythes Forme of iustice Precepts Raising seede to the brother Abstinence Freewil Mans industry necessarie God tempteth nor to euil Faith and good workes together iustifie and are meritorious but neither of them alone Iet 2. Heb. 11. Heb. 1â— Perfection in this life Foure principal merites of Abraham 1. Prompt obedience 2. Faith without staggering 3. Propagation of faith and religion 4. Perfect obedience Other iust men Isaac Iacob He spake truth in mystical sense Ioseph Iob. Moyses Nu. 12. Exo. 32. Election is of Gods mercie Predestination excludeth not ordinary meanes Sinne is the cause of reprobation Pharao and other Aegyptians hardned their owne harts God did only permitte them to obdurate themselues Protection Inuocation of Angels and Patriarches S. Aug li 16 c. 36. 〈◊〉 Adoration of creatures Swearing by creatures Ominous speach Dreames Images Reliques Deuotion to holie places Figure of Christ crosse Iosue 24. Funeral offices 2. Reg. â— Place dedicated for burial Mourning 40 dayes Exequies of seuen dayes Special place of burial rightely desired No soule before Christ entred into heauen Diuers places in hel Act. 7. v. 16. Luc. 16. Resurrection Mat. 22 General Iudgement â— Pet. 2. â—p Iud. Eternal punishment of the wicked and ioy of the blessed Heb. 11. Continuance of the Church notwithstanding breathes from it Abraham neuer contaminate in Religion Thare and Nachor reduced from idolatrie Abraham publikly professed his faith Sem. Sale Heber Melchisedech Manie professors of true Religion Breaches from the Church Moabites and Ammonites Nachors progenie Ismaelites Gal. 4. 2. Paral. 12 16. 28. Madianites Idumeans Heb. 12. Idolatrie stil increasing yet the Church continued yea also increased The Church of Christ in the new TestameÌ„t alwayes visible and great The same Scriptures forshew Christ and his Church Multitude of progenie promised to Abraham pertaineth to the Church of Christ Gen. 13. 〈◊〉 17. 22. Apoc. 7. Very absurde to say the Church of Christ was at anie time obscure Succession of spiritual gouernets during the law of nature Iob. 19. Priesthood Moyses law established in Aarons seede Ex. 28. Nu. â— Moyses chiefe in spiritual and temporal gouernment The beginning of the fourth age The second parte of this booke How the Israelites were sustained in the desert prepared to receiue the Law :: God least it in their wil to be content with ynough or to couere more yet suffered them not to haue more when it came to measurinâ—g v. 18. 2. Cor. 8. :: These birdes by Gods prouidence came from other places to the children of Israel Nu. 11. v. 31. :: By their woâ—dering at the duble quaÌ„titie it appeareth they intended not to gather so much :: By anticipation Moyses writeth here the commadment geuen when the Tabernacle and Arck were finished Exo. 〈◊〉 :: This Relique was put in a golden vessel Heb 9. though it was infinitly inferior to Christs flesh â—â— 6 yea inferior to the fleshâ—â— anie glorified Sainct Manna so called of Man-hu It was a figure of the Eucharist li. 3. c 37. â—o 45 Tâ—â—â—26 Ioan. 6. v. 25. 41. 49. 51. 55. Twelue miracles in Manna Psal 77. v 25 〈◊〉 li. 1. c 12 cont Occolâ—m◠◠〈◊〉 li. â— c 12 parâ—â—m 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. No miracle in Protestants Communion Al the said miracles are more eminent in the B. Sacrament 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. :: If this ceremonie of holding vp his handes was of such importance in the law of nature why do Heretikes deride the same and the like in the Catholique Church VVheras also our Sauiour lifting vp his hands blessed his disciples Luc. 24 S Damascen also teacheth li 4. c. 12 Oxthox that this extenâ—ion of his handes prefigured the Crosse of Christ And now it representeth the same :: Cohen in Hebrew signifieth Priâ—â—e oâ— Pâ—â—â—st which offices in the law of nature were often ioyned in one person :: Manifold wisdome wherof Daniel prophecieth c. 12. v. 4 in Christian gentils was here prefigured in Iethio a gentil :: To whom Moyses willingly yelded Origen in hunc locum Morally Superiors are admonished by Moyses example to lerne of aâ—â—e man that which is good 5. Chrysostom â—o de ferâ—ndâ—s reprehensioâ—â—bâ— â— :: To this place which was their 12 mansion they came the 47. day after they parted from Aegypt And the third day folowiÌ„g which was the â—o the law was geuen in mount Sinay S. Hierom. Epist 1. ad Fabiolam :: God would haue their free consent els it were not a perfect couenant Theodoret. q 35 in Exod. :: In this couenant God promiseth particular loue Priestlie function wherby they might better serue him and effectual grace and sanctitie :: The people promise loyaltie to God and to keepe his commandements :: So Angels Saincts offer our prayers other good workes to God though he know al things before hand :: The people and al inferior clergie also are to kepe their limites and to lerne Gods wil of their superiors Agreement of old and new mysteries The third part of this booke 〈◊〉 Diuine Lawes M 〈…〉 l and Iudicial :: In Hebrew 〈◊〉 in Greke 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in English a 〈◊〉 〈◊〉 〈◊〉 This com 〈…〉 and 〈…〉 e one of the nine folowing Catech. Ro. p 3 q. 9. The Epistle on wenesday in the third weeke of Lent :: This and other ceremonial precepts are determinate lawes for obseruing the coÌ„mandments of the first table pertaining to God Protestants charge al Catholiques to be Idolaters They abuse their
of the Israelites t from the mediterranean sea of Palestin v to the riuer Euphrates Exo. 23. v. 31. Beut 11. v. 24. vv eruel enimies more like to most cruel beastes then to men x yea so cruel as none els in the world are like vnto them y The Prophet now prayeth for the coming of Christ which he saw in spirite z The Church of the old testament in her best state wanted the perfection which the Church of Christ hath a Christ our Messias most commonly calleth by this title The Sonne of man b So thy vinyard can not indure if it be stil afflicted and trodden downe c Christ working by Gods powre redresseth almiseries d The same is the 8. and the 15. verse with litle alteration and here repeted the third time In which we also pray for three thinges first to be purged and conuerted from sinne second to be illuminated by Christ the Image of God Thirdly to be sanctified and saued in eternal glorie to haue the fruition of the most blessed Trinitie Inuitation to celebrate festiual dayes deuoutly the 7. key a This Psalme perteyneth not only to the old testament but also to the new b Gods seruants oppressed with tribulations c to be songue by Asaph a chief master of musike d Make readie al these musical instruments e In the Calendes or first day of euerie moneth in remembrance of Gods prouidence and perpetual gouernment of al creatures :: The feast of Neomenia f and most especial solemnitie in the first day of the seuenth moneth in memorie of Isaac conserued from death in whom God promised Abraham to multiplie his seede and to blesle al nations Gen. 17 v. 21. c 21. v 12. c 22. v. 18. :: Feast of trumpetes g The people of Israel signified by Ioseph as Psal 79. v. 2. :: In memorie of this benefite Pasch was instituted h God deliuered the same people from their vntolerable bondage of carying burdens in baskettes from geathering straw making brickes and other seruitude Exo 1. v. 14 c. 5. v. 7. i The admonition of God to the people k yet after so great benefites thou didst murmure and contradict me Exo. 17. Num. 20. l Seriously admonish thee m Man by free wil may choose whether he wil obey or no. :: The feast of Pentecost in memorie of the lawe n This was an other great benefite to geue an expresse law for their instruction o Obseruing my commandments aske what thou wilt and I wil geue it thee Pom. 1. ◠24. p Very easely q of my freewil and liberalitie without necessitie or obligation r The wicked that promise to serue God and do it not shal be in eternal torments In the meane time God bestowed these benefites vpon them for the iusts sake Admonition to Magistrates the. 7. key a The wordes of the prophet admonishing al magistrates that when they sitte in iudgement or determine anie cause God who is there and euerie where present b attendeth their processe and therfore it behoneth them to be aduised what they doe euen as if they heard God speaking as here foloweth c The wordes of God though not vttered sensibly yet in effect intimated by his law according wherto he wil procede in iudgement against vniust Iudges d Such iudges procede in grosse ignorance not caring to vnderstand but content to walke in darknes e Ye are so euil disposed that you would turne al vpside downe instifying the wicked and condemning the iust f For your office which you participate of me you are certaine goddes vpon earth g But when you die you shal find that you are men subiect to Gods iudgement h yea your punishment wil be greuous and importable for the mightie shal mightely suffer torments Sap. ◠i Againe the wordes of the prophet praying God k that eing he is Lord of al he wil iudge al. Persecuters of the Church confounded or conuerted the 6 key a Seing none is like to thee ô God b shew thy powre and maiestie c be not silent d The cruel persecuters are most insolent e and proud f That there be no more anie faithful people g anie Catholiques leift aliue h The progenie of Esau i the seede of Ismael k descending from the elder sonne of Lot l the issue of Abraham by Agar who falsly cal them selues Sarascens as if they were of Sara m People of Gebal a citie of Syria n of the other sonne of Lot o those that first oppugned the Israelites after they were parted from Aegypt Exo. 17. p The Philistians q and Tyrians al nere neighboures and some of them nere akine to the Israelites were their great enimies r Others also coming further of ioyned against Gods people in figure that al heretikes and other infidels conspire together against Catholiques ſ The Psalmist therfore prayeth and withal prophecieth that God wil at last destroy them as he did Madian Num 31. Iudic. 6. 7. t Sisara captaine general v for Iabin king of Asor nere Cisson Iudic. 4. v. 7. 23. w Within the territorie of Manasses Ios 17. which they inuaded x slaine and not buried y These foure princes of the Madianites were slaine by Gedeons forces Iudic. 7. 8. z By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters :: By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters 1. 2. 3. 4. a God by punishing seeketh the conuersion of sinners not their eternal death b But such as be stil obstinate and finally impenitent do perish for euer c God only the creator of heauen and earth is properly called LORD VVhose essential and incommunicable name is VVHICH IS Exo. 3. v. 14. 6. v. 3. Eternal glorie the 10. key a For men afflicted in this vale of miserie b By the children of Core not being musitians but porters in the temple 1. Par. 26. S. Augustin here and in other titles of Psalmes vnderstandeth the faithful children of Christ c The glorious mansions in heauen which God hath prepared for the iust d Vehement desires do sometimes depriue vs of external sense e The mind reioycing in hope the bodie is also recreated releeued and reuiued which before was dulle and heauie f As sparowes by natural instinct seeking habitations finde houses to dwel in g and turtles haue nestes wherin to lay their young ones so faithful soules seeke to dwel in heauen and in the meane time to lay vp good workes within the Catholique Church out of which sayth S. Augustin in this place how good soeuer workes do seme as when paganes and heretikes feede the hungrie cloth the naked receiue strangers into their houses visite the sicke comforte prisoners being not laid in the nest conculcabuntur conterentur non seruabuntur non custodientur they shal be trodde vnder foote they shal be bruised in peeces they shal not be conserued they shal not be kept but
Which when Iacob heard awaking as it were out of a heauie sleepe notwithstanding did not beleeue them †They on the contrarie side reported the whole order of the thing And when he sawe the waynes and al things that he had sent his spirit reuiued †and he said It sufficeth me if Ioseph my sonne be liuing yet I wil goe and see him before I dye ANNOTATIONS CHAP. XLV 24. Be not angrie in the vvay Trauelers in iourney are easily prouoked to anger and brawling especially if they auoide not probable occasions Therfore Ioseph admonisheth his brothers to beware therof lest in talking of him and how they had sold him to strangers some of them might accuse others and excuse themselues and so fal in to new offences S. Chris. ho. 64. in Gen. CHAP. XLVI Israel warranted in a vision from God goeth into Aegypt with al his famimlie 8. who are here recited 28. Ioseph meeting him in Gessen aduiseth him to tel Pharao that they are shepheards by their trade of life AND Israel taking his iourney with al things that he had “ came to the wel of the oath and killing there victimes to the God of his father Isaac †He heard him by a vision of the night calling him and saying vnto him Iacob Iacob To whom he answered Loe here I am †God said to him I am the most mightie God of thy father feare not goe downe into Aegipt for into a great nation wil I make thee there †I wil goe downe with thee thither and thence wil I bring thee returning Ioseph also shal put his handes vpon thine eyes †And Iacob rose vp from the wel of the oath and his sonnes tooke him vp with their little ones and wiues in the waynes which Pharao had sent to carie the old man †and al that he had possessed in the Land of Chanaan and he came into Aegypt with al his sede †his sonnes and nephewes daughters and al his progenie together †And these are the names of the children of Israel that entred into Aegypt him selfe with his children His first-begotten Ruben †The sonnes of Ruben Henoch and Phallu and Hesron and Charmi. †The sonnes of Simeon Iamuel and Iamin and Ahod and Iachin and Sohar and Saul the sonne of Chananitesse †The sonnes of Leui Gerson and Caath and Merari †The sonnes of Iuda Her and Onan Sela and Phares and Zara. And Her and Onan died in the land of Chanaan And there were sonnes borne to Phares Hesron and Hamul †The sonnes of Issachar Thola and Phua and Iob and Semron †The sonnes of Zabulon Sared Elon and Iahelel †These are the sonnes of Lia which she bare in Mesopotamia of Syria with Dina his daughter Al the soules of his sonnes and daughters are thirtie three †The sonnes of Gad Sephion and Haggi and Siuni and Esebon and Heri and Arodi and Areli †The sonnes of Aser Iamne and Iesua and Iessui and Beria Sara also their sister The sonnes of Beria Heber and Melchiel †these be the sonnes of Zelpha whom Laban gaue to Lia his daughter and these she bare to Iacob sixtene soules †The sonnes of Rachel Iacobs wife Ioseph and Beniamin †And there were sonnes borne to Ioseph in the Land of Aegypt which Aseneth the daughter of Putiphar priest of Heliopolis bare to him Manasses and Ephraim †The sonnes of Beniamin Bela and Bechor and Asbel and Gera and Naaman and Echi and Ros and Mophim and Ophim and Ared †these be the sonnes of Rachel which she bare to Iacob al the soules fourtene †The sonnes of Dan Husim †The sonnes of Nepthali Iaziel and Guni and Ieser and Sallem †These be the sonnes of Bala whom Laban gaue to Rachel his daughter and these she bare to Iacob al the soules seuen †Al the soules that entred with Iacob into Aegypt and that came out of his thighe besides his sonnes wiues “ sixtie six †And the sonnes of Ioseph that were borne to him in the land of Aegypt two soules Al the soules of the house of Iacob that entred into Aegypt were “ seuentie †And he sent Iudas before him to Ioseph that he should tel him and he should come into Gessen to meete him †Whither when he was come Ioseph addressing his chariot went vp to mete his father vnto the same place and seing him fel vpon his neck and as they embraced he wept †And his father said to Ioseph Now wil I die with ioy because I haue seene thy face and do leaue thee aliue †But he spake to his brethren and to al his fathers house I wil goe vp and wil tel Pharao and wil say to him My brethren and my fathers house that were in the Land of Chanaan are come to me †and the men are pastours of sheepe and their trade is to feede flockes their cattel and heardes and al that they could haue they haue brought with them †And when he shal cal you and shal say What is your trade †You shal answer We thy sernantes are pastours from our infancie vntil this present both we and our fathers And this you shal say that you may dwel in the Land of Gessen because he Aegyptians detest al pastours of sheepe ANNOTATIONS CHAP. XLVI 1. Came to the vvel of oath In this holie place called Bersebee that is vvel of oath where Abraham and Isaac had confirmed by oath their league with the Kings of the countrie and erected Altares Iacob also consulted God about his going into Aegypt and was commanded to goe with al that he had 26. Sixtie six 27. Seuentie The difficultie in these two verses concerning the number of Israelites that were at first in Aegypt with Iacob is easily explicated that iust sixtie six of his owne issue came in with him and himselfe being counted maketh sixtie seuen adding also Ioseph who was there before and his two sonnes Manasses and Ephraim borne there they were in al seuentie But a far greater difficultie remaineth for besides these seuentie persons the Septuagint Greeke Interpreters number and name fiue more to wit a sonne and a nephew of Manasses the first called Machir the other Galaad and two sonnes of Ephraim called Sutalaam and Taam and one nephew named Edem which number of seuentie fiue S. Steuen also citeth folowing the vulgar knowen Scripture of the Septuagint rather then the Hebrew text Now in what sense these fiue could be said to haue entred into Aegypt with Iacob being not then borne may some of them not borne during Iacobs life for Iacob liued but seuentene yeares in Aegypt chap 47. v. 28 and Ioseph being maried but nine yeares before for this was the second deare yeare after the seuen plentiful yeares his sonnes could not excede seuen or eight yeares when Iacob came to Aegypt and so being but 24. or 25. yeares old at his death could not then be grandfathers how therfore
supposing the redde sea would be passable to him as it was to the people of God S Chrysostom ho. 67. in Ioan. God is saied in holie Scripture to haue indurate some and deliuered some into reprobate sense not for that these things are done by God coming in dede of mans owne proper malice but because God iustly leauing men these things happen to them And in cap. 1. Rom. He deliuered into reprobate sense is nothing els but he permitted S. Damascen li. 4. ca. 20. de fide orthodoxa It is the maner of holie Scripture to cal the permission of God his act As He hath geuen them the spirite of comâ—unction eyes that they may not see and eares that they may not heare and the like al which are to be vnderstood not as proceding of Gods action but as of Gods permission to wit for mans free power of working S. Hierom Epist 150. resp ad q. 10. Not Gods patience is to be accused but their hardnes who abuse Gods goodnes to their owne perdition Theodoret. q. 17 in Exod. It is to be noted that if Pharao had bene euil by nature he had neuer changed his minde And after diuers mutations recited how sometimes he would dismisse Israel other times be would not al these saith he Moyses recorded to teach vs that neither Pharao was of peruerse nature neither did our Lord God make his mind hard and rebellious For he that now inclineth to this part now to that plainly sheweth freewil of the mind S. Gregorie li. 11. ca. 8. Moral God is saied to indurate by his iustice when he doth not mollifie a reprobate hart And li. 31. c. 11. Our Lord is saied to haue indurated Pharaoes hart not that he brought the hardnes itselfe but for that his desertes so requiring he did not mollifie it with sensibilitie of feare infused from aboue S. Isidorus li. 2. ca. 19. de summo bono Sinne is permitted for punishment of sinne when a sinner for his desert forsaken of God goeth into an other worse sinne Finally conference of holie Scriptures as in other hard places so in this geueth light for better vnderstanding therof For diuers places do not only shew that in al these resistances mutations of mind and obstinacie of hart Pharao was neuer depriued of freewil as the Doctors before cited do note but also expressly attribute the act of induration to himself Cha 8. v. 15. Pharao seeing that rest vvas geuen he hardned his ovvne hart v. 32. where the latin readeth in the passiue voice ingrauatum est cor Pharaonâ—â— Pharaos hart vvas hardned which is more obscure the Hebrew saieth actiuely the protestantes so translate Pharao hardned his hart this time also Likewise cha 9. v. 7. the Hebrew saieth Pharaoes hart hardned it selfe Also v. 35. He hardned his ovvne hart he and his seruants Cha. 13. v. 15. VVhen Pharao had indurated himselfe And 1. Reg 6. v. 6. VVhy do you harden your hartes as Aegypt and Pharao hardned their hart Al which are reconciled with the other textes that say God indurated Pharaoes hart vnderstanding that phrase in like sense to this cha 15. v 4. God hath cast Pharao his chariotes and his armie into the sea VVhere God only permitted and no way forced Pharao and his armie to follow the Hebrewes betwen the walles of water As before is here noted out of S. Basil and S. Augustin and the text it selfe maketh it euident Againe manie other places confirme that not God but the sinners owne wilfulnes is the proper cause of his sinne Iob. 24. v. 23 God hath geuen him place for penance and he abuseth it vnto pride Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil the children of men coÌ„mit euils without al feare Osee 13 v. 9. Perdition is thine o Israel only in me thy helpe Rom. 2. v. 4. The benignitie of God bringeth thee to penance but according to thy hardnes and impenitent hart thou heapest to thy selfe wrath Ephes 4. v. 19. Gentiles haue geuen vp themselues to impudicitie or vvantonnes And manie like places shew that God is not the mouer author nor forcer of anie thing as it is sinne but man him selfe is the author by wilfully consenting to tentations of the diuel the flesh and the world and by abusing Gods benefites and resisting his grace 11. They also True miracles being aboue the course of al created nature can not be wrought but by the powre of God who is truth it selfe and can not geue testimonie to vntruth and therfore they certainly proue that to be true for which they are done Other strange things done by enchanters false prophetes and diuels are not in deede true miracles but either sleights by quicknes and nimblenes of hand called legier-demain conueing one thing away and bringing an other or false presentations deceiuing the senses and imaginations of men by making things seme to be that they are not or els are wrought by applying natural causes knowen to some especially to diuels who also by their natural force can do great thinges when God permitteth them And so by enchantments and certaine secrecies these sorcerers either conueyed away the roddes and water and brought dragons and bloud in their place more frogges from other places or els by the diuels vsing natural agents turned roddes into serpentes water into bloud other matter into frogges al which might be done naturally in longer time by the diuel in short time But manie thinges are wholy aboue the diuels powre as to destroy the world to change the general order therof to create of nothing to raise the dead to life to geue sight to the borne blind the like which are only in Gods powre In things also diuels naturally can do they are much restrayned by Gods goodnes lest they should deceiue or hurt mankind at their pleasure So these Enchanters fayled in the fourth attempt not able to make more sciniphes nor anie more such prodiges and were only permitted to produce such serpents as were deuoured by Aarons serpent and to change water into bloud and to increase the number of frogges for the greater plague and no profite of the Aegyptians Neither could they remoue anie plague Nay themselues were so plagued with boyles that for paine or for shame they could not stand before Moyses It is further to be obserued that whensoeuer anie haue attempted to worke miracles to proue false doctrin they haue failed and by Gods prouidence bene confounded As when Baals false prophetes crying to their false goddes from morning til noone could not bring fire for their sacrifice and yet the diuel brought fire to burne Iobs shepe and seruants God permitting the one and not the other God also for a time suffered Simon Magus to make shew of miracles and at last as Egesippus li. 3. de excid Hierosol c. 2.
the time when now the first ripe grapes are to be eaten †And when they were gone vp they viewed the Land from the desert of Sin vnto Rohob as you enter to Emath †And they went vp at the south side and came to Hebron where were Achiman and Sisai and Tholmai the sonnes of Enac for Hebron was built seuen yeares before Tanis the citie of Aegypt †And going forward as farre as the Torrent of cluster they cutte of a branch with the grapes therof which two men carried vpon a leauer They tooke of the pomegranates also and of the figges of that place †which was called Nehelescol that is to say the Torrent of cluster for that thence the children of Israel had caried a cluster †And the discouerers of the Land returning after fourtie daies hauing circuted al the countrie †came to Moyses Aaron and to al the assemblie of the children of Israel into the desert of Pharan which is in Cades And speaking to them to al the multitude they shewed the fruites of the Land †and reported saying We came into the Land to which thou didst send vs which in very deede floweth with milke and honie as by these fruites may be knowen †but it hath very strong inhabitantes and cities great and walled The stocke of Enac we saw there †Amalec dwelleth in the south the Hetheite and the Iebuseite and the Amorrheite in the mountaines but the Chananeite abideth beside the sea and about the streames of Iordan †Among these thinges Caleb appeasing the murmuring of the people that rose against Moyses said Let vs goe vp and possesse the Land because we may obtaine it †But the others that had bene with him said No we are not able to goe vp to this people because it is stronger then we †And they detracted from the Land which they had viewed before the children of Israel saying The Land which we haue viewed deuoureth her inhabitantes the people that we beheld is of a tall stature †There we saw certaine monsters of the sonnes of Enac of the gyantes kind to whom being compared we seemed as it were locustes CHAP. XIIII The mutinous murmuring people being vnplacable 11. God expostulateth their ingratitude threatneth to destroy them 13. Yet Moyses pacifieth his wrath 22. but so that al which were numbered coming from Aegypt except Câ—leb and Iosue shal die in the wildernes 31. and their children shal possesse the promised land 40. Then fighting contrarie to Moyses admonition are beaten and manie slaine by their enimies THERFORE al the multitude crying out wept that night †and al the children of Israel murmured against Moyses and Aaron saying †Would God we had died in Aegypt and in this vaste wildernesse would God we might die and that our Lord would not bring vs into this Land lest we fal by the sword and our wiues and children be ledde captiue Is it not better to returne into Aegypt †And one said to an other Let vs appoint a captaine and let vs returne into Aegypt †Which Moyses and Aaron hearing fel flatte vpon the ground before al the multitude of the children oâ— Israel †But Iosue the sonne of Nun and Caleb the sonne of Iephone who them selues also had viewed the land rent their garmentes †and spake to al the multitude of the children of Israel The Land which we haue circuted is very good †If our Lord be propitious he shal bring vs into it and deliuer vs a ground flowing with milke and honie †Be not rebellious against our Lord neither feare ye the people of this land for euen as bread so we may deuoure them al aide is gone from them our Lord is with vs feare ye not †And when al the multitude cried and would haue stoned them the glorie of our Lord appeared ouer the roofe of couenant in the sight of al the children of Israel †And our Lord said to Moyses How long wil this people detract me How long wil they not beleue me in al the signes that I haue done before them †I wil strike them therfore with pestilence and wil consume them but thee I wil make prince ouer a great nation and a stronger then this is †And Moyses said to our Lord That the Aegyptians from the middes of whom thou hast brought forth this people †and the inhabitantes of this Land which haue heard that thou Lord art among this people and art sene face to face and thy cloude protecteth them and in a piller of a cloude thou goest before them by day and in a piller of fire by night †may heare that thou hast killed so great a multitude as it were one man and may say †He could not bring in the people into the Land for which he had sworne therfore did he kil them in the wildernesse †Let therfore the strength of our Lord be magnified as thou hast sworne saying †The Lord is patient and ful of mercie taking away iniquitie and wicked deedes leauing no man innocent which visitest the sinnes of the fathers vpon the children vnto the third and fourth generation †Forgeue I besech thee the sinne of this thy people according to the greatnes of thy mercie as thou hast bene propitious to them since their going out of Aegypt vnto this place †And our Lord said I haue forgeuen it according to thy word †Liue I and the whole earth shal be replenished with the glorie of the Lord. †But yet al the men that haue sene my maiestie and the signes that I haue done in Aegypt and in the wildernesse and haue tempred me now ten times neither haue obeied my voice †they shal not see the Land for the which I sware to their fathers neither shal any of them that hath detracted me behold it †My seruant Caleb who being ful of an other spirit hath folowed me wil I bring in vnto this Land which he hath circuted and his seede shal possesse it †Because the Amalecite and the Cananeite dwel in the valleis To morrow remoue the campe and returne into the wildernesse by the way of the Redde sea †And our Lord spake to Moyses and Aaron saying †How long doth this vngratious multitude murmur against me I haue heard the complaintes of the children of Israel †Say therfore to them liue I sayeth our Lord According as you haue spoken I hearing it so wil I do to you †In this wildernesse shal your carcasses lie Al you that are numbered from twentie yeares vpward and haue murmured against me †you shal not enter into the Land ouer the which I haue lifted vp my hand to make you inhabite it except Caleb the sonne of Iephone and Iosue the sonne of Nun. †But your litle ones of whom you said that they should be a pray to the enemies wil I bring in that they may see the Land that hath misliked you â€
may come againe and teach vs what we ought to doe concerning the child that shal be borne †And our Lord heard Manue praying and the Angel of our Lord appeared againe to his wife sitting in the field but Manue her husband was not with her Who when she had seene the Angel †hastened and ranne to her husband and she told him saying Behold “ the man hath appeared to me whom I saw before †Who rose and folowed his wife and comming to the man said to him Art thou he that didst speake to the woman And he answered I am †To whom Manue when sayd he thy word shal be fulfilled what wilt thou that the child doe or from what shal he keepe him self †And the Angel of our Lord said to Manue From al thinges which I haue spoken to thy wife let him refraine him self †and whatsoeuer groweth of the vineyard let him not eate wine and sicer let him not drinke let him not eate any vncleane thing and whatsoeuer I haue commanded her let him fulfil and keepe †And Manue said to the Angel of our Lord I besech thee that thou condescend to my petitions and let vs make to thee a kidde of goates †To whom the Angel answered If thou constraine me I wil not eate thy breade but if thou wilt make holocaust offer it to our Lord. And Manue knew not that it was an Angel of our Lord. †And he said to him What is thy name that if thy word shal be fulfilled we may honour thee †To whom he answered Why askest thou my name which is merueilous †Manue therfore tooke a kidde of the goates and the libamentes and put them vpon a rocke offering to our Lord who doeth meruelous thinges and he and his wife looked on †And when the flame of the altar ascended into heauen the Angel of our Lord ascended together in the flame Which when Manue and his wife had seene they fel flatte on the ground †and the Angel of our Lord appeared to them no more And forthwith Manue vnderstood that it was an Angel of our Lord †and he said to his wife Dying we shal die because we haue seene God †To whom his wife answered If our Lord would haue killed vs he would not haue taken of our handes holocaustes and libamentes neither would he haue shewed vs al these thinges nor haue told vs these thinges that are to come †She therfore bare a sonne and called his name Samson And the child grewe and our Lord blessed him †And the Spirit of our Lord beganne to be with him in the campe of Dan betwixt Saraa and Esthaol ANNOTATIONS CHAP. XIII 10. The man hath appeared Al ancient fathers and Catholique writers say this was an Angel which appeared in the forme of a man and it is plaine by the text Yet some protestantes wil haue this person to be Christ the eternal vvord of God VVho afterwardes became man And neuertheles where by by v. 16. he admonisheth Manue to offer sacrifice to God they note that he sought not his ovvne honour but Gods vvhose messenger he vvas either plainly contradicting themselues or els teaching Arrianisme as though the Sonne of God were not God or inferiour to God the Father CHAP. XIIII Samson desirous to marrie a Philisthime woman 5. by the way killeth a lion 8. In whose mouth after few dayes finding honey 12. he proposeth therof a riddle to the Philisthiims for a wager 15. which reueling to his wife she telleth it to his aduersaries 19. He killeih and spoyleth thirtie men so payeth the wager and his wife taketh an other man SAMSON therfore went downe into Thamnatha and seeing there a woman of the daughters of the Philisthims †he went vp and told his father and his mother saying I saw a woman in Thamnatha of the daughters of the Philisthijms which I besech you take for me to wife †To whom his father and mother said Is there not a woman among the daughters of thy bretheren and in al my people that thou wilt take a wife of the Philisthijms which are vncircumcised And Samson said to his father Take this for me because she hath pleased mine eyes †But his parentes knew not that the thing was done of our Lord and he sought an occasion against the Philisthims for at that time the Philisthiims had dominion ouer Israel †Samson therfore went downe with his father and mother into Thamnatha And when they were come to the vineyardes of the towne there appeared a lions whelpe cruel and roaring and mette him †And the Spirit of our Lord came vpon Samson and he tore the lion as if he should teare a kidde into peeces hauing nothing at al in his hand and this thing he would not tel to his father and mother †And he went downe and spake to the woman that had pleased his eies †And after some dayes returning to take her he went aside to see the carcasse of the lion and behold there was a swarme of bees in the mouth of the lion and a honie combe †Which when he had taken in his handes he did eate in the way and coming to his father and other he gaue them part who also them selues did eate neither would he for al that tel them that he had taken the honie from the bodie of the lion †His father therfore went downe to the woman and made his sonne Samson a feast for so yong men were accustomed to doe †When the citizens therfore of that place had seene him they gaue him thirtie companions to be with him †To whom Samson spake I wil propose you a riddle which if you shal solue me within the seuen dayes of the feast I wil geue you thirtie sindones and as many coates †but if you shal not be able to solue it you shal geue me thirtie sindones and cotes of the same number Who answered him Propound the riddle that we may heare it †And he said to them Out of the eater came forth meate and out of the strong issued forth sweetenes neither could they for three dayes solue the proposition †And when the seuenth day was come they said to the wife of Samson Speake to thy husband and vse perswasion to him that he tel thee what the riddle signifieth Which thing if thou wilt not doe we wil burne thee and thy fathers house haue you therfore called vs to the bridal that you might spoyle vs †Who shed teares before Samson and complained saying Thou hatest me and louest me not therfore the probleme which thou hast propounded to the sonnes of my people thou wilt not expound to me But he answered I would not tel it to my father and mother and can I tel it to thee †The seuen daies therfore of the feast she wept before him and at the length the seuenth day for that she molested him he expounded it Who
of Basan vnto Baal Hermon and Sanir and mount Hermon for the number was great †And these were the princes of the house of their kinred Epher and Iesi and Eliel and Esriel and Ieremia and Odoia and Iediel most valiant men and mightie and renowned princes in their families †But they forsooke the God of their fathers and fornicated after the goddes of the peoples of the land whom God tooke away before them †And the God of Israel raysed vp the spirit of Phul king of the Assyrians and the spirit of Thelgathphalnasar king of Assur and he transported Ruben and Gad and the halfe tribe of Manasses and brought them into Lahela and into Habor and to Ara and to the riuer of Gozan vntil this day CHAP. VI. The genealogies of Leui 4. with the right line of Aaron by Eleazar to Iosadech high priest in the captiuitie of Babylon 16. other progenies of his three sonnes Gerson Caath and Merari 31. with their offices in the temple 49. only Aarons sounes admitted to priesthood 54. Particular possessions of the Leuites dwelling amongst the other tribes THE sonnes of Leui Gerson Caath and Merari †The sonnes of Caath Amram Isaar Hebron and Oziel †The children of Amram Aaron Moyses and Maria. The sonnes of Aaron Nadab and Abiu Eleazar and Ithamar †Eleazar begat Phinees and Phinees begat Abisue †and Abisue begat Bocci Bocci begat Ozi †Ozi begat Zaraias and Zaraias begat Maraioth †Moreouer Meraioth begat aMARIAS and Amarias begat Achitob †Achitob begat Sadoc and Sadoc begat Achimaas †Achimaas begat Azarias Azarias begat Iohanan †Iohanan begat Azarias the same is he that executed the priestlie office in the house which Salomon built in Ierusalem †And Azarias begat Amarias and Amarias begat Achitob †and Achitob begat Sadoc and Sadoc begat Sellum †Sellum begat Helcias and Helcias begat Azarias †Azarias begat Saraias and Saraias begat Iosedec †Moreouer Iosedec went forth when our Lord transported Iuda and Ierusalem by the handes of Nabuchodonosor †The sonne then of Leui Gerson Caath and Merari †And these be the names of the sonnes of Gerson Lobni and Semei †The sonnes of Caath Amram and Isaar and Hebron and Oziel †The sonnes of Merari Moholi and Musi And these are the kinredes of Leui according to their families †Gerson Lobni his sonne Iahath his sonne Zamma his sonne †Ioah his sonne Addo his sonne Zara his sonne Iethrai his sonne †The sonnes of Caath Aminadab his sonne Core his sonne Asir his sonne †Elcana his sonne Abiasaph his sonne Asir his sonne †Thahath his sonne Vriel his sonne Ozias his sonne Saul his sonne †The sonnes of Elcana Amasai and Achimoth †and Elcana The sonnes of Elcana Sophai his sonne Nahath his sonne †Eliab his sonne Ieroham his sonne Elcana his sonne †The sonnes of Samuel the first begotten Vasteni and Abia. †And the sonnes of Merari Moholi Lobni his sonne Semei his sonne Oza his sonne †Sammaa his sonne Haggia his sonne Asaia his sonne †These are they whom Dauid appointed ouer the singing men of the house of our Lord since the Arke was placed †and they ministred before the tabernacle of testimonie singing vntil Salomon built the house of our Lord in Ierusalem and they stood according to their order in the ministerie †And these are they which aslisted with their sonnes of the sonnes of Caath Hemam singing man the sonne of Ioel the sonne of Samuel †the sonne of Elcana the sonne of Ieroham the sonne of Eliel the sonne of Thohu †the sonne of Suph the sonne of Elcana the sonne of Mahath the sonne of Amasai †the sonne of Elcana the sonne of Iohel the sonne of Azaries the sonne of Sophonias †the sonne of Thahath the sonne of Asir the sonne of Abiasaph the sonne of C'ore †the sonne of Isaar the sonne of Caath the sonne of Leui the sonne of Israel †And his brother Asaph who stood on his right hand Asaph the sonne of Barachias the sonne of Samaa †the sonne of Michael the sonne of Basaia the sonne of Melchia †the sonne of Athanai the sonne of Zara the sonne of Adaia †the sonne of Ethan the sonne of Zamma the sonne of Semei †the sonne of Ieth the sonne of Gerson the sonne of Leui. †And the children of Merari their brethren on the left hand Ethan the sonne of Cusi the sonne of Abdi the sonne of Maloch †the sonne of Hasabia the sonne of Amasia the sonne of Helcias †the sonne of Amasai the sonne of Boni the sonne of Somer †the sonne of Moholi the sonne of Mosi the sonne of Merari the sonne of Leui †Their brethren also the Leuites which were ordained for al the ministerie of the tabernacle of the house of our Lord. †But Aaron and his sonnes burnt incense vpon the altar of holocaust and vpon the altar of incense for euerie worke of Sancta Sanctorum and to pray for Israel according to al thinges which Moyses the seruant of God had commanded †And these are the sonnes of Aaron Eleazar his sonne Phinees his sonne Abisue his sonne †Bocci his sonne Ozi his sonne Zarahia his sonne †Meraioth his sonne Amarias his sonne Achitob his sonne †Sadoc his sonne Achimaas his sonne †And these are their habitations by the townes and confines to witte of the sonnes of Aaron according to the kinredes of the Caathites for they were fallen to them by lotte †They gaue therfore to them Hebron in the Land of Iuda and the suburbes therof round about †but the fieldes of the citie and the townes to Caleb the sonne of Iephone †Moreouer to the sonnes of Aaron they gaue cities to flee vnto Hebron and Lobna and the suburbes therof †Iether also and Esthemo with the suburbes therof yea Helon and Dabir with their suburbes †Asan also Bethsemes their suburbes †And of the tribe of Beniamin Gabee and the suburbes therof Almath with the suburbes therof Anothoth also with the suburbes therof al the cities thirtene by their kinredes †And to the children of Caath the residue of their kinred they gaue of the halfe tribe of Manasses in possession ten cities †Moreouer to the children of Gerson by their kinredes of the tribe of Issachar of the tribe of Aser and of the tribe of Nephthali and of the tribe of Manasses in Basan thirtene cities †And to the sonnes of Merari by their kinredes of the tribe of Ruben and of the tribe of Gad and of the tribe of Zabulon they gaue by lot twelue cities †Also the children of Israel gaue to the Leuites cities and their suburbes †and they gaue by lot of the tribe of the children of Iuda of the tribe of the children of Simeon and of the tribe of the children of Beniamin these cities which they called by their names †and to them that were of
drinke the bloud of these men because in the peril of their liues they haue brought me the water And for this cause he would not drinke These thinges did the three most valiantes †Abisai also the brother of Ioab he was prince of three and he lifted vp his speare agaynst three hundred wounded and he was among three most renowned †and among the second three he the noble one and prince of them but yet vnto the three first he taught not †Banaias the sonne of Ioiada a most valiant man of Cabseel who had done manie factes he stroke the two ariel of Moab and he went downe and slewe the lion in the middes of the cisterne in the time of snow †And he storke the Aegyptian whose stature was of fiue cubites and which had a speare as the weauers beame he therfore went downe to him with a rod and by force tooke away the speare that he held in his hand and slewe him with his owne speare †These thinges did Banaias the sonne of Ioiada who was among the three valiantes most renowned †the first among thirtie but yet the three he raught not and Dauid made him of his counsel †Moreouer the most valiant men in the armie Asahel the brother of Ioab and Elchanan the sonne of his vncle of Bethlehem †Sammoth an Arortie Helles a Phalonite †Ira the the sonne of Acces a Thecaite Abiezer an Anathothite †Sobbochai an Husathite Ilai an Ahohite †Maharai a Netophathite Heled the sonne of Baana a Netophathite †Ethai the sonne of Ribai of Gabaath the children of Beniamin Banaia a Pharatonite †Hurai of the Torrent Gaas Abiel an Arbathite Azmoth a Bauramite Eliaba a Salabonite †The sonnes of Assem a Gezonite Ionathan the sonne of Sage an Ararite †Ahiam the sonne of Sachar an Ararite †Eliphal the sonne of Vr †Hepher a Mecherathiâ—e Ahia Phelonite †Hesro a Carmelite Naarai the sonne of Azbai †Ioel the brother of Nathan Mibahar the sonne of Agarai †Selet an Ammonite Naharai a Berothite the armour bearer of Ioab the sonne of Saruia †Ira a Iethreite Gareb a Iethreite †Vrias the Hetheite Zabad the sonne of Oholi †Adina the sonne of Sizaa Rubenite the prince of the Rubenites with him thirtie †Hanan the sonne of Maacha and Iosaphat a Mathanite †Ozia an Astarothite Samma and Iehiel the sonnes of Hotham an Arorite †Iedihel the sonne of Zamri and Ioha his brother a Thosaite †Eliel a Mahumite and Ieribai and Iosaia the sonnes of Elnaim and Iethma a Moabite Eliel and Obed and Iasiel of Masobia CHAP. XII VVho folowed dauid when he fled from Saul 23. And who came into Hebron to make him king THESE also came to dauid into Siceleg when as yet he fled from Saul the sonne of Cis the which were most valiant and excellent warriers †drawing the bowe and hurling with both handes stones in slinges and shooting arrowes directly of the brethren of Saul of Beniamin †The prince Ahiezer and Ioas the sonnes of Sammaa a Gabaathite and Iaziel and Phallet the sonnes of Azmoth and Beracha and Iehu an Anothothite †Samaias also a Gabaonite the most valiant amongst the thirtie and aboue the thirtie Ieremias and Ieheziel and Iohanan and Iezabad a Gaderothite †And Eluzai and Ierimuth and Baalia and Samaria and Saphatia an Haruphite †Elcana and Iesia and Azareel and Ioezer Iesbaam of Carehim †Ioela also and Zabadia the sonnes of Ieroham of Gedor †Yea and of Gaddi also there fled to Dauid when he lay hid in the desert most valiant men and the best warriers holding sheild and speare their faces as the faces of a lion nd swift as the roebuckâ—s on the mountaynes †Ezer the prince Obdias the second Eliab the third †Masmana the fourth Ieremias the fifth †Ethi the sixth Eliel the seuenth †Iohanan the eight Elzebad the ninth †Ieremias the tenth Machbanai the eleuenth †these of the children of Gad were the princes of his armie the meanest was captayne ouer an hundred souldiars and the greatest ouer a thousand †These are they which passed Iordan the first moneth when it vsed to flow ouer his bankes and they chased away al that dwelt in the valleis toward the east quarter and the west †And there came also of Beniamin and of Iuda to the hold wherin Dauid abode †And Dauid went out to mete them and sayd If you be come peaceably to me for to helpe me my hart be ioyned to you but if you lye in wayte against me for my aduersaries whereas I haue no iniquitie in my handes the God of our fathers see and iudge †But the spirit came on Amasai the prince among thirtie and he sayd We are thine ô Dauid and with thee ô sonne of Isai peace peace be to thee peace to thy helpers for thy God helpeth thee Dauid therfore receiued them and appoynted them princes of the band †Moreouer of Manasses there fled to Dauid when he came with the Philisthijms agaynst Saul to fight and he fought not with them because the princes of the Philisthimes taking counsel sent him backe saying with the peril of our head wil he returne to his lord Saul †Therfore when he returned into Siceleg there fled to him of Manasses Ednas and Iozabab and Iedihel and Michael and Ednas Iozabad and Eliu and Salathi the princes of a thousand in Manasses †These did ayde Dauid agaynst the rouers for they were al most valiant men and were made commanders in the armie †Yea and there came euerie day to Dauid to helpe him til it became a great number as it were the armie of God †This also is the number of the commanders of the armie which came to Dauid when he was in Hebron to transferre the kingdom of Saul to him according to the word of our Lord. †The children of Iuda bearing shield and speare six thousand eight hundred wel appoynted to battel †Of the children of Simeon valient men to â—ight seuen thousand one hundred †Of the children of Leui foure thousand six hundred †Ioiada also prince of the stocke of Aaron and with him three thousand seuen hundred †Sadoc also a young man of goodlie towardenes and the house of his father princes twentie two †And of the children of Beniamin the brethren of Saul three thousand for a great part of them as yet folowed the house of Saul †Moreouer of the children of Ephraim twentie thousand eight hundred valiant of strength men renowmed in their kinredes †And of the halfe tribe of Manasses eightene thousand euerie one by their names came to make Dauid king †Also of the children of Issachar men of vnderstanding that knewe al times to command what Israel should doe princes two hundred and al the rest of the tribe did folow their counsel †Moreouer of Zabulon such as went forth to battel stood in aray wel
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
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâ—cie in spirituall causes and their godlie actes make nothing for the English Paradox of Laiheadshippe For superior authoritie and ordinarie povvre is not proued by factes good or euil but rather by Gods ordinance and institution For as the factes of vsurpers make no lawfull prescription so neither the factes of good men do change Gods general ordinance and law But are done either by waie of execution or sometimes by dispensation Often also by commission and special inspiration of God As king Dauid by dispensation did eate the holie bread which was ordained for Priests onlie 1. Reg 21. He disposed of Priestes and Leuites offices about the Arke of God Par. 15. 19. by way of execution according to the law And of the like offices in the Temple when it should be built 1. Par. 23. 24. 25. 26. by diuine inspiration And Salomon by commission from God deposed Abiathar the High Priest from his office and put Sadoc in his place 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes and disposing them in their offices for execution of Gods seruice yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes 4. Reg. 23. yet they did such thinges as Gods Commissioners not as ordinarie Superiors in spiritual causes and still the ordinarie subordination made by the law Deut. 17. Num. 27. stood firme and inuiolable the High Priest supreme Iudge of all doubtes in faith causes and quarels in religion when other subordinate inferior Iudges varied in their iudgmentes Of which offices Malachias the Propher cap. 2. admonished Priestes in his time that whereas they were negligent not performing their dutie their sinne was the greater for that their authoritie stil remained and the perpetual Rule of the lavv that the lippes of the Priest shal kepe knowlege and they other men generally shal require the law of his mouth because he is the Angel of the Lord of hostes And al Princes others were to receiue the law at the priestes haÌ„d of the Leuitical Tribe This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament Much more the Church and Spouse of Christ vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles hath such vvarrant Of this spouse al the Prophets write that more plaâ—nlie then of Christ himselfe forseing more aduersaries bending their forces against her as S. Augustine obserueth then against Christ her head And the same holie father in manie places teacheth that she neither perisheth nor loseth her beutie for the mixture of euil members in respect of whom she is blacke but fayre in respect of the good Cantiâ— 1. Notwithstanding therfore sinners remaining within the Church schismatikes and heretickes breaking from the Church stil she remaineth the pillar and firmament of truth the virgin daughter of Sion THE ARGVMENT OF THE BOOKES OF ESDRAS ESDRAS a holie Priest and Scribe of the stocke of Aaron by the line of Eleazar vvriteth the historie of Gods people in and presently after their captiuitie in Babilon vvhich Nehemias an other godlie Priest prosecuteth vvhose booke is also called the second of Esdras because in the Hebrevv and Greke they are but one booke relating the acts of them both The other two books called the third and fourth of Esdras touching the same matter are not in the Hebrew nor receiued into the Canon of holie Scripture though the Greke Church hold the third booke as Canonicall and plaâ—eth it first because it conteyneth thinges donne before the other In the two here folowing vvhich are vndoubtedly holie Scripture S. Ierom sayth that Esdras and Nehemias to witte the Helper and Comforter from God restored the Temple and built the walles of the citie adding that al the troope of the people returning into their countrie also the description of Priestes Leuites Israelites Proselites and the workes of walles and to wres diuided by seueral families aliud in cortice praeferunt aliud in medulla retinent shew one thing in the barke kepe an other thing in the marrow signifying that this historie hath both a literal and a mystical sense According to the letter this first booke shevveth the reduction of Gods people from Babylon In the first six chapters In the other soure their instruction by Esdras after their returne THE FIRST BOOKE OF ESDRAS CHAP. I. Cyrus king of Persia moued by divine inspiration releaseth Gods people from captiuitie with license to returne and build the Temple in Ierusalem 7. restoring the holie vessel which Nabuchodonesor had taken from thence IN THE first yeare of Cyrus king of the Persians that the word of our Lord by the mouth of Ieremie might be accomplishd our Lord raysed vp the spirit of Cyrus king of Persians and he made proclamation in al his kingdom yea by wryting saying †Thus sayth Cyrus king of the Persians Al the kingdomes of the earth hath the Lord the God of heauen geuen me he hath commanded me that I should build him a house in Ierusalem which is in Iewrie †Who is there among you of al his people His God be with him Let him goe vp into Ierusalem which is in Iewrie and build the house of the Lord the God of Israel he is the God that is in Ierusalem †And let al the rest in al places whersoeuer they dwel let euery man of his place helpe him with siluer and gold and substance and cattel besides that which they offer voluntarily to the temple of God which is in Ierusalem †And there rose vp the princes of the fathers of Iuda and Beniamin the Priestes and Leuites and euerie one whose spirit God raysed vp to goe vp to build the temple of our Lord which was in Ierusalem †And al that were round about did helpe their handes in vessels of siluer and of gold in substance and beastes in furniture besides those thinges which they had offered voluntarily †King Cyrus also brought forth the vessels of the temple of our Lord which Nabuchodonosor had taken of Ierusalem and had put them in the temple of his God †But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar numbred them to Sassabasar the prince of Iuda †And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie †goblettes of siluer of the second order foure hundred tenne other vessels a thousand †Al the vessels of gold and siluer fiue thousand foure hundred Sassabasar tooke al with them that went vp from the transmigration of Babylon into Ierusalem CHAP. II. The names and number of special men which returned vnder the conduct of Zorobabel into lerusalem 66.
counsel not of precept The eight Tobias obserued that which the Angel aduised him in burning the liuer of the fish vpon coales in their chamber ch 6. v. 19. ch 8 v. 2. So deuout persons commonly obserue that which spiritual men exhort them vnto though it be not a commandment The ninth Priuate prayer of the new maried persons ch 6. v 18. c. 8. v. 4. The tenth the sending away of the spouse to her husbands house or dwelling place with good wishes due payment of the promised dawrie and godlie admonitions by her parentes ch 10. v. 10. 11. 12. 13. CHAP. XI â—eauing Sara with the rest of the companie and the flocke to folow the Angel Raphael and Tobias goe before 5. are ioyfully receiued 8. Tobias annointeth his fathers eyes with the fishes gal and he seeth 18. Sara arriueth seuen dayes after with her familie and cattle AND when they returned they came to Charan which is in the middeway agaynst Niniue the eleuenth day †And the Angel said Brother Tobias thou knowest how thou didest leaue thy farher †If it please thee therfore let vs goe be ore and let the families folow softly after vs together with thy wife and with the beastes †And when this pleased him that they should goe Raphael said to Tobias Take with thee of the gal of the fish for it shal be necessarie Tobias therfore tooke of that gal and they departed †But Anna sate beside the way dayly in the toppe of a hil from whence she might see afar of †And whiles she watched his coming out of that place she saw afar of and by and by perceiued her sonne coming and running she told her husband saying Behold thy sonne cometh †And Raphael said to Tobias But when thou art entred into thy house forthwith adore our Lord thy God and geuing thankes to him goe to thy father and kisse him †And immediatly annointe vpon his eies of this gal of the fish which thou cariest with thee For know thou that forthwith his eies shal be opened and thy father shal see the light of heauen and shal reioice in the sight of thee †Then ranne the dogge before which had beene with them in the way and coming as it were a messenger with the fawning of his tayle reioysed †And his father that was blind rysing vp began to runne stumbling with his feete and geuing a seruant his hand went to meete his sonne †And receiuing him kissed him with his wife and they began both to weepe for ioy †And when they had adored God and geuen thankes they sate downe together †Then Tobias taking of the gal of the fish annoynted his fathers eies †And he stayed as it were almost halfe an houre the white bleâ—â—â—h began to come out of his eies as it were the skine of an egge †Which Tobias taking drewe from his eies and immediatly he receiued sight †And they glorified God to wit himselfe and his wife and al that knewe him †And Tobias said I blesse thee Lord God of Israel because thou hast chastised me and thou hast saued me and behold I see Tobias my sonne †After seuen dayes also came in Sara his sonnes wife and al the familie safe and cattel and the camels and much money of his wiues and that money also which he had receiued of Gabelus †and he told his parentes al the benefites of God which he had done to him by the man that conducted him †And Achior and Nabath Tobias sisters sonnes came reioysing at Tobias and congratulating him for al good thinges that God had shewed towards him †And for seuen daies making good chere they reioysed al with great ioy CHAP XII Old Tobias and his sonne offer the half of al the goodes which they had newly receiued to Raphael for his wages 6. VVho then declareth to them that he was sent from God to helpe them 15. and that he is an Angel â—0 He parteth â— way and they render thankes to God THEN Tobias called to him his sonne and sayd to him What may we geue to this holie man that is come with thee †Tobias answering sayd to his father Father what reward shal we geue him or what can be worthie of his benefittes †He hath led me and brought me agayne safe he receiued the money of Gabelus he caused me to haue my wife and the euil spirit he chased from her he made ioy vnto her parentes my self he deliuered from being deuoured of the fish thee also he hath made to see the light of heauen and we are replenished with al good things by him What can we geue him worthie for these things †But I beseech thee my father that thou desire him if perhaps he wil voutsafe to take vnto him the one halfe of al thinges which are brought †And they calling him to wit the father and the sonne tooke him aside began to desire him that he would voutsafe to accept the halfe part of al thinges that they had brought †Then he sayd to them secretely Blesse ye the God of heauen and before al that liue confesse to him because he hath done mercie with you †For to hide the secrete of a king is good but to reueale confesse the workes of God is an honorable thing †Prayer is good with fasting and almes rather then to lay vp treasures of gold †because almes deliuereth from death and that is it which purgeth sinnes and maketh to finde mercie and life euerlasting †But they that committe sinne and iniquitie are enemies to their owne soule †I open therfore vnto you the truth and I wil not hide from you the secrete word †When thou didst pray with teares and didst burie the dead and leaft thy dinner and didest hide the dead by day in thy house and by night didst burie them “ I offered thy prayer to our Lord. †And because thou wast acceptable to God it was necessarie that tentation should proue thee †And now our Lord sent me to cure thee and to deliuer Sara thy sonnes wife from the diuel †For I am Raphael an Angel one of the seuen which assist before our Lord. †And when they had heard these thinges they were trubled trembling fel vpon the ground on their face †And the Angel sayd to them Peace be to you feare not †For when I was with you by the wil of God I was so blesse ye him and sing to him †I seemed indeede to eate with you and to drinke but I vse an inuisible meate and drinke which can not be seene of men †It is time therfore that I returne to him that sent me but blesse ye God and tel al his maruelous workes †And when he had sayd these things he was taken from their sight and they could see him no more †Then prostrate for three houres vpon their
thou know that we are ignorant of what doest thou vnderstand that we know not †There are both oldmen and ancientes among vs much elder then thy fathers †Is it a great matter that God should comforth thee but thy naughtie wordes hinder it †Why doth thy hart eleuate thee and as thinking great thinges hast thou estonied eies †Why doeth thy spirit swel agaynst God to vtter such wordes out of thy mouth †What is man that he should be without spot and that the borne of a woman should appeare iust †Behold among his sainctes none is immutable and the heauens are not cleane in his sight †How much more is man abominable and vnprofitable who drinketh iniquitie as it were water †I wil shew thee heare me that which I haue seene I wil tel thee †Wisemen confesse and hide not their fathers †To whom onlie the earth was geuen and stranger hath not passed by them †The impious is proud al his daies and the number of the yeares of his tyrannie is vncertaine †The sound of terrour is alwaies in his eares and when there is peace he alwaies suspecteth treason †He beleueth not that he may returne from darkenesse to light looking round about for the sword on euerie side †When he shal moue himself to seeke bread he knoweth that the day of darkenesse is prepared in his hand †Tribulation shal terrifie him and distresse shal compasse him as a king that is prepared to battel †For he hath stretched his hand against God and is strengthened against the Omnipotent †He hath runne against him with necke set vp right and is armed with a fatte necke †Fatnesse hath couered his face and from his sides there hangeth tallow †He hath dwelt in desolate cities and in desert houses that are brought into hillockes †He shal not be enriched neither shal his substance continew neither shal he put his roote in the earth †He shal not depart out of darkenes the flame shal drie his boughes and he shal be taken away with the spirit of his owne mouth †He shal not beleeue vainely deceiued with errour that he may be redemed with anie price †Before his daies be accomplished he shal perish and his handes shal wither †His cluster in the first flower shal be hurt as a vine and as the oliue tree casting his flower †For the congregation of the hypocrite is barren and fire shal deuoure their tabernacles which gladly take giftes †He conceiued sorow and hath brought forth iniquitie and his wombe preprareth guiles CHAP. XVI Iob moued by his importune freindes 4. expostulateth their seueritie 12. further describeth his afflictions and appealeth to Gods iudgement that he suffereth more then his sinnes deserue BVT Iob answering sayd †I haue heard often times such things heauie conforters you are al. †Shal wordes ful of winde haue an end or is anie thing trublesome to thee if thou speake †I also could speake thinges like to you and would God your soule were for my soule †I also would confort you with wordes and would wag my head vpon you †I would strengthen you with my mouth and would moue my lippes as sparing you †But what shal I doe If I speake my paine wil not rest and if I hold my peace it wil not depart from me †But now my sorow hath oppressed me and al my limmes are brought to nothing †My wrinkles giue testimonie against me and a false speaker is raysed vp against my face contradicting me †He hath gathered his furie vpon me and threatening me hath gnaâ—hed against me with his teeth mine enemy hath beheld me with terrible eies †They haue opened their mouthes vpon me and exprobating haue strooken my cheke they are filled with my paines †God hath shut me vp with the wicked man and hath deliuered me to the hands of the impious †I sometime that welthie one sodenly am broken he hath held my necke broken me and set me to himself as it were a marke †He hath compassed me with his speares he hath wounded my loynes he hath not spared and hath powred out on the earth my bowels †He hath cut me with wound vpon wound he hath come violently vpon me as it were a giant †I haue sowed sackcloth vpon my skinne and haue couered my flesh with ashes †My face is swollen with weeping and my eyeliddes are dimme †These thinges haue I suffred without the iniquitie of my hand wheras I had cleane prayers to God †Earth couer not my bloud neither let my crie find place in thee to be hid †For behold my witnesse is in heauen and he that knoweth my conscience on high †My freindes ful of wordes mine eie distilleth vnto God †And would God a man might so be iudged with God as the sonne of man is iudged with his companion †For behold the short yeares passe away and I walke the path by the which I shal not returne CHAP. XVII For the greuousnes of his paine Iob expecteth speedie death 4. chargeth his freindes with folie for holding only remuneration in this life 6. himself hopeth happie rest in the other World MY spirit shal be extenuated my daies shal be shortened and the graue only remaineth for me †I haue not sinned and mine eie abideth in bitternesse †Deliuer me and set me beside thee and let anie mans hand fight against me †Thou hast made their hart far from discipline and therfore they shal not be exalted †He promiseth a praye to his felowes and the eies of his children shal faile †He hath set me as it were for a prouerbe of the comon people and I am an example before them †Mine eie is dimne for indignation and my members are brought as it were to nothing †The iust shal be astonied vpon this and the innocent shal be raised vp against the hypocrite †And the iust shal hold his way and with cleane handes shal adde strength †Be al you therfore conuerted and come and I shal not finde among you anie wiseman †My daies haue passed my cogitations are dissipated tormenting my hart †Night they haue turned into day and againe after darkenesse I hope for light †If I shal expect hel is my house and in darkenesse I haue made my bed †I haue sayd to rottenes Thou art my father my mother and my sister to wormes †Where is now then my expectation and my patience who considereth †Al my thinges shal descend into most deepe hel there at the least shal I haue rest thinkest thou CHAP. XVIII Baldad setteth vpon Iob againe chargeing him with present impatience and former impietie 6. and that therfore he suffereth worthie punishment BVT Baldad the Suhite answering sayd †How long wil ye speake vaunting wordes vnderstand ye first and so let vs speake †Why
that he might saue al the meeke of the earth †Because the cogitation of man shal confesse to thee and the remanes of the cogitation shal keepe festiual day to thee †Vowe ye and render to our Lord your God al ye that round about him bring giftes To the terrible †and him that taketh away the spirite of princes terrible to the kinges of the earth PSALME LXXVI Anie faithful deuout person meditating Gods benefites 7. examineth his cōscience that nothing be in his soule that may offend God Who is alwayes readie to forgeue 11. and therfore he stil reneweth his purpose to serue God sincerly 15. particularly remembring the deliuerie of Israel from Aegypt Vnto the end for Idithun a psalme to Asaph †VVith my voice I haue cried to our Lord with my voice to God and he attended to me †In the day of my tribulation I sought God with my handes in the night before him and I was not deceiued My soule refused to be comforted †I was mindeful of God and was delighted and was exercised and my spirite fainted Myne eies preuented the watches I was trubled spake not †I thought vpon old daies and the eternal yeares I had in minde †And I meditated in the night with my hart and I was exercised and I swept my spirite Why wil God reiect for euer or wil he not adde to be better pleased as yet †Or wil he cutte of his mercie for euer from generation vnto generation †Or wil God forget to haue mercie or wil he in his wrath keepe in his mercies And I sayde Now haue I begune this is the change of the right hand of the Highest †I haue bene mindful of the workes of our Lord because I wil be mindful from the beginning of thy meruelous workes †And I wil meditate in al thy workes and in thy inuentions I wil be exercised †O God in the holie is thy way what God is great as our God †thou art the God that doest meruelous thinges Thou hast made thy powre knowne among peoples †thou hast with thine arme redemed thy people the children of Iacob and Ioseph †The waters saw thee ô God the waters saw thee and they were afrayd and the depthes were trubled †A multitude of the sounding of waters the cloudes gaue a voice For in deede arrowes doe passe †the voice of thy thunder in a wheele Thy lightenings shined to the rounde world the earth was moued and trubled †Thy way in the sea and thy pathes in many waters and thy steppes shal not be knowne †Thou hast conducted thy people as sheepe in the hand of moyses and Aaron PSALME LXXVII The royal prophet exhorting the people to attend 5. reciteth manie great benefites of God towards their forefathers whose ingratitude often rebellion and chatisement he stil noteth 9. as in their entrance into the land of Chanaan 12. also before the same in Aegypt and in the desort 42. How God plagued the Aegyptians 52. protected and conducted his people into the promised land 56. where likewise they often offended were punished 65. yet were stil conserued 69. and the tribe of Inde exalted in king Dauid Vnderstanding to Asaph MY people attend ye to my law incline your eare vnto the wordes of my mouth †I wil open my mouth in parables I wil speake propositions from the beginning †How great thinges haue we heard and haue knowne them and our fathers haue told vs. †They were not hid from their children in an other generation Telling the prayses of our Lord and his powers and his meruelous workes which he hath done †And he raised vp a testimonie in Iacob and made a law in Israel How great thinges he commanded our fathers to make the same knowne to their children †that an other generation may know The children that shal be borne and shal rise vp and shal tel their children †That they may put their hope in God and may not forget the workes of God and may seeke after his commandmentes †That they become not as their fathers a peruerse generation and exasperating A generation that hath not directed their hart their spirit hath not bene faithful towards God †The children of Ephrem bending and shooting with bow were turned in the day of battel †They kept not the testament of God and in his law they would not walke †And they forgate his benefites and his meruelous workes which he shewed them †Before their fathers he did meruelous thinges in the land of Aegypt in the filde of Tanis †He diuided the sea brought them through and he made the waters to stand as in a bottle †And he conducted them in a cloude by day and al the night by light of fire †He stroke the rocke in the desert and gaue them water to drinke as in a great depth †And he broughtforth water out of the rocke and made waters runne downe as riuers †And they added as yet to sinne vnto him they prouoked the Highest to wrath in the place without water †And they tempted God in their hartes so that they asked meats for their liues †And they spake euil of God they saide Can God prepare a table in the desert †Because he stroke the rocke and waters ranne torrentes flowed Can he also giue bread or prepare a table for his people †Therfore our Lord heard and made delay and fire was kindled in Iacob and wrath ascended vpon Israel †Because they beleued not in God nor hoped in his saluation †And he commanded the cloudes from aboue and opened the gates of heauen †And he rayned them Manna to eate and bread of heauen he gaue to them †Bread of Angels did man eate he sent them victuals in abundance †He transported the Southwinde from heauen and in his powre he brought in the Southwestwinde †And he rayned vpon them flesh as dust and as the sand of the sea fethered fowles †And they fel in the middes of their campe about their tabernacles †And they did eate and were filled excedingly and their desire he brought to them †They were not defrauded of their desire As yet their meats were in their mouth †And the wrath of God ascended vpon them And he killed their fat ones and the chosen of Israel he hindered †In al these things they sinned as yet and they beleued not in his meruelous workes †And their daies failed in vanitie and their years in hast †When he slew them they sought him and they returned and early they came to him †And they
day soeuer I am in tribulation incline thine eare to me In what day soeuer I shal inuocate thee heare me speedely †Because my dayes haue vanished as smoke and my bones are withered as a drie burnt firebrand †I am striken as grasse and my hart is withered because I haue forgotten to eate my bread †For the voyce of my groning my bone hath cleaued to my flesh †I am become like a pellicane of the wildernes I am become as a nightcrow in the house †I haue watched and am become as a sparow solitarie in the housetoppe †Al the day did mine enemies vpbrayde me and they that praysed me sware against me †Because I did eate ashes as bread mingled my drinke with weeping †At the face of thy wrath and indignation because lifting me vp thou hast throwne me downe †My daies haue declined as a shadow and I am withered as grasse †But thou ô Lord endurest for euer and thy memorial in generation and generation †Thou rysing vp shal haue mercie on Sion because it is time to haue mercie on it because the time cometh †Because the stones therof haue pleased thy seruantes and they shal haue pittie on the earth therof †And the Gentiles shal feare thy name ô Lord and al the kinges of the earth thy glorie †Because our Lord hath built Sion and he shal be seene in his glorie †He hath had respect to the prayer of the humble and he hath not despised their petition †Let these thinges be written vnto an other generation and the people that shal be created shal praise our Lord. †Because he hath looked forth from his high holie place our Lord from heauen hath looked vpon the earth †That he might heare the gronings of the fettered that he might loose the children of them that are slayne †That they may shewforth the name of our Lord in Sion and his praise in Ierusalem †In the assembling of the people together in one and kinges to serue our Lord. †He answered him in the way of his strength Shew me the fewnes of my daies †Cal me not backe in the halfe of my daies thy yeares are vnto generation and generation †In the beginning ô Lord thou didst found the earth and the heauens are the workes of thy hands †They shal perish but thou art permanent and they shal al waxe old as a garment And as a vesture thou shalt change them and they shal be changed †but thou art the selfe same and thy yeares shal not faile †The children of thy seruantes shal inhabite and their seede shal be directed for euer PSALME CII Thankes to God for priuate 6. and publike benefites 17. His mercie iustice and other proprieties are immutable 20. Angels and al other creatures are inuited to praise him †To Dauid himself MY soule blesse thou our Lord and al thinges that are within me his holie name †My soule blesse thou our Lord and forget not al his retributions †Who is propitious to al thine iniquities who healeth al thine infirmities †Who redemeth thy life from deadly falling who crowneth thee in mercie and commiserations †Who replenisheth thy desire in good thinges “ thy youth shal be rewed as the eagles †Our Lord doth mercies and iudgement to al that suffer wrong †He made his waies knowne to Moyses his willes to the children of Israel †Our Lord is pitieful and merciful long suffering and very merciful †He wil not be angrie alwayes neither wil he threaten for euer †He hath not done to vs according to our sinnes neither according to our iniquities hath he rewarded vs. †For according to the height of heauen from the earth hath he strengthned his mercie vpon them that feare him †As far as the East is distant from the West hath he made our iniquities far from vs. †As a father hath compassion of his children so hath our †Lord compassion on them that feare him †because he hath knowen our making He remembred that we are dust †man his daies are as grasse as the floure of the filde so shal he florish †Because the spirit shal passe in him and he shal not stand and he shal know his place no more †But the mercie of our Lord from euerlasting and vnto euerlasting vpon them that feare him And his iustice is vpon the childrens children to them that keepe his testament †And are mindful of his commandmentes to doe them †Our Lord hath prepared his seate in heauen and his kindom shal haue dominion ouer al. †Blesse our Lord al ye his Angels mightie in powre doing his word that feare the voice of his wordes †Blesse our Lord al ye his hoastes you his ministers that doe his wil. †Blesse ye our Lord al his workes in euerie place of his dominion my soule blesse thou our Lord. ANNOTATIONS PSALME CII 5 Thy youth shal be renevved as the Eagles Aristotel and Plinie write that an Eagle decayeth not nor euer dieth by old age but the vpper part of her beake st l growing at last hâ—ndereth her from eating and so she dieth of famâ—ne Saadias and other Hebrew Rabbins reporte that an Eagle euerie tenne yeares washeth herselfe â—n the sea as in a baâ—h then flying very hiegh burneth her fethers in the elemental fire new fethers growing she becometh fresh as in her first youth tâ—l at last about an huadred yeares old she is not able to rise from the water and so is drowned S. Augustin more probably affirmeth that in long time her â—eâ—ke growing long and stopping her mouth that she can not eate she breaketh the vpper hooked part therof against a stone and so receiueth meate and recouereth strength as in her youth But whatsoeuer is the natural propert e of this kinglie birde the Royal Prophet here instructeth vs by the sâ—nilitude of her long life or by the renouation of her streingth that iust men Gods seruantes are spiritually renouated in Christ the principal rocke on whoâ— the Church al the faithful are built either by receiuing new streingth by his grace in their soules after they are weakened by sinne as S. Ierom and Eu hymius expound this place or by restauration of their bodies glorified in the resurrection as S. Augustin teacheth or by both as most Catholique Doctors vnderstand it For one sense of holie Scripture excludeth not an other Especially when one is subordinate to the other As here these two senses do very wel concurre seing the state of the bodie after the resurrection dependeth vpon the state of the soule at
The impious man diggeth euil and in his lippes fire burneth †A peruerse man raiseth contentions and one ful of wordes separateth princes An vniust man allureth his frende and leadeth him by a way not good †He that with astoinied eies thinketh wicked thinges byting his lippes bringeth euil to passe †A crowne of dignitie old age which shal be found in the wayes of iustice †Better is the patient then a strong man and he that ruleth his minde then the ouerthrower of cities †Lottes are cast into the bosome but they are ordered of our Lord. ANNOTATIONS CHAP. XVI 1. It perteineth to man to prepare the hart For the better vnderstanding of this and other hard places of holie Scripture this general rule euer approued by al Christians is most necessarie that al holie Scripture is true and certaine as being al indited by the Holie Ghost the Spirite of truth and so one place is neuer contrarie to an other though at first sight they may so seme to mans vnderstanding For by this place the Pelagians would proue that man can of himself without the helpe of Gods grace beginne a good thing though without this helpe he cannot performe it because it is here sayd that it petteyneth to man to prepare the hart that is â—o beginne a good thing But S. Augustin sheweth that it may not be so vnderstood the cause so it should be contrarie to that saying of our Sauiour VVithout me you can do nothing and that of S. Paul VVe are not sufficient to thinke anie thing of our selues as of our selues but our sufficiencie is of God VVhich tvvo euident places vvith otherlike do shevv that this place hath an other different sense from that vvhich the Pelagians gather Anâ— so S. Augustin and other Fathers teach that the vvisman here affirmeth not that man of himself can prepare his hart or beginne a good vvorke but that it perteineth to man to prepare his hart presupposing helpe of Gods grace and hauing so begunne God also gouerneth the tongue and by more grace directeth it â—o speake those thinges vvel vvhich the hart purposed and disposed to be vttered vvithout vvhich helpe none is able neither to beginne anie meritorious vvorke nor to prosecute nor perfect that is vvel begunne The like sentence foloweth in the 9. verse The hart of man disposeth his vvay but it perteyneth to our Lord to direct his progresse signifying in both places that after a thing is vvel begunne vvhich can not be vvithout the helpe of Gods grace yet it can not procede vvel vvithout more grace stil directing and streingthning mans freevvil CHAP. XVII BEtter is a drie morsel with ioy then a house ful of victimes with brawling †A wise seruant shal rule ouer foolish children and diuide inheritance among bretheren †As siluer is tried by fyre and gold in the fournace so our Lord proueth the the harts †The euil man obeyeth an vniust tongue and the deceitful obeyeth lying lippes †He that despiseth the poore vpbraydeth his maker and he that reioyceth at an other mans ruine shal not be vnpunished †The crowne of oldmen the childrens children and the glorie of children their fathers †Eloquent wordes become not a foole nor lying lippes a prince †A most gratful pearle the expectation of him that expecteth whither soeuer he turneth himself he vnderstandeth wisely †He that concealeth offence seeketh frendshipes he that in other word repeteth it seperateth the confederate †Reprehension doth more profit with a wiseman then an hundred stripes with a foole †An euil man alwayes seeketh brawles but a cruel angel shal be sent against him †It is better to meete a beare when her yong are taken away then a foole trusting to himselfe in his owne follie †He that rendereth euil thinges for good euil shal not depart from his house †He that letteth water goe is the head of brawles before he suffer contumelie he forsaketh iudgement †He that iustifieth the impious and he that condemneth the iust both are abominable before God †What doth it profit a foole to haue riches wheras he can not buy wisdom He that maketh his house high seeketh ruine and he that refuseth to learne shal fal into euils †He loueth at al time that is a frend and a brother is proued in distresses †A foolish man wil clappe the handes when he is suretie for his freind †He that meditateth discordes loueth brawles and he that exalteth the doore seeketh ruine †He that is of a peruerse hart shal not finde good and he that turneth his tongue shal fal into euil †A foole is borne to his owne ignominie but neither shal the father reioyce in a foole †A ioyful minde maketh a florishing age a sorowful spirit dryeth vp the bones †The impious receiueth giftes out of the bosome that he may peruert the pathes of iudgement †In the face of the prudent wisdom shineth the eies of fooles are in the endes of the earth †A foolish sonne is the anger of the father and the sorow of the mother that bare him †It is not good to doe hurt to the iust nor to strike the prince which iudgeth right †He that moderateth his wordes is lerned and prudent and the lerned man is of a precious spirit †The foole also if he hold his peace shal be reputed wise and if he close his lippes a man of vnderstanding CHAP. XVIII HE seeketh occasions that wil depart from a frend he shal euer be subiect to reproch †A foole receiueth not the wordes of prudence vnlesse thou say those thinges which are in his hart †The impious when he shal come into the depth of sinnes contemneth but ignominie and reproch folow him †Deepe water wordes from the mouth of a man and a streame ouer flowing the fountaine of wisdom †To accept the person of the impious in iudgement is not good that thou decline from the truth of iudgement †The lippes of a foole mingle him with strife and his mouth prouoketh brawles †The mouth of a foole is his destruction and his lippes are the ruine of his soule †The wordes of the duble tongued as it were simple and the same come euen to the inner part of the bellie Feare casteth downe the slothful and the soules of the effeminate shal be hungrie †He that is soft and dissolute in his worke is the brother of him that destroyeth his owne workes †A most strong towre the name of our Lord the iust runneth to it and shal be exalted †The substance of the rich man a citie of his strength and as a strong wal compassing him
sonne of Iephone did stand against the enemie and stayed the nation from sinnes and appeased the murmuring of malice †And they two being appointed were deliuered out of danger from among the number of six hundred thousand footemen to bring them into their inheritance into the land that yeldeth milke and honie †And our Lord gaue strength to Caleb himself and his strength continued euen vntil old age so that he went vp into the high place of the land his seede obteyned inheritance †That al the children of Israel might see that it is good to obey the holie God †And al the iudges by their name whose hart was not corrupted which were not turned away from our Lord †that their memorie might be blessed and their bones spring out of their place †and their name continew for euer the glorie of the holie men remayning vnto their children †The beloued of our Lord his God Samuel the prophet of our Lord renewed the empire and anoynted princes in his nation †By the law of our Lord he iudged the congregation and the God of Iacob saw and in his fidelitie was proued a prophet †And he was knowen faithful in his wordes because he saw the God of light †and inuocated our Lord omnipotent in assaulting the enemies besetting him on euerie side in the oblation of an immaculate lambe †And our Lord thundered from heauen and in great sound he made his voice heard †and he descomfited the princes of the Tyrians and al the dukes of the Philisthiims †and before the time of the end of his life and the world he gaue testimonie before our Lord and his Christ money and what soeuer besides vnto the verie shoes he tooke not of al flesh and no man accused him †And after this he slept and he notified to the king and shewed him the end of his life and he exalted his voice out of the earth in prophecie to take cleane away the impietie of the nation CHAP. XLVII Praises of Nathan 2. Dauid 14. and Salomon in whose progenie 21. notwithstanding his fal 27. the royal scepter remained for Dauids sake though for his and the peoples sinnes tenne tribes were cut of and fel into schisme AFTER these thinges arose Nathan the Prophet in the daies of Dauid †And as the fatte separated from the flesh so was Dauid from the children of Israel †He plaied with lyons as it were with lambes and with beares he did in like maner as with lambes of sheepe in his youth †Did not he kil the giant and tooke away reproch from his nation †In lifting vp his hand with a stone of the sling he ouerthrew the boasting of Goliah for he inuocated our Lord the omnipotent and he gaue in his right hand to take away the man strong in battel and to exalt the horne of his nation †So in ten thousand did he glorifie him and praised him in the blessinges of our Lord in offering to him a crowne of glorie †for he destroyed the enemies on euerie side and rooted out the Philisthijms the aduersaries euen vntil this present day he brake their horne for euer †In euerie worke he gaue confession to the Holie one and to the Highest in the word of glorie †From al his hart he praised our Lord loued God that made him and gaue him might against his enemies †and he made singers to stand before the altar and by their sound he made sweete tunes †And in the solennities he gaue honour and adorned the times euen to the end of his life that they should praise the holie name of our Lord and magnifie the holines of God in the morning †Our Lord purged his sinnes and exalted his horne for euer and he gaue him a testament of the kingdom and the seate of glorie in Israel †After him arose a wise sonne and for him did he ouerthrowe al the might of the enemies †Salomon reigned in dayes of peace to whom God subdewed al his enemies that he might build an house in his name and prepare holines for euer as thou art instructed in thy youth †And thou art replenished as a riuer with wisdom and thy soule discouered the earth †And thou didst multiplie darke sayinges in comparisons thy name was bruited to the ilandes far of and thou wast beloued in thy peace †The landes merueled at the songes and prouerbes and comparisons and interprerations †and at the name of our Lord God whose name is God of Israel †Thou didst gather gold as copper and filledst siluer as lead †and bowdest thy thighes to wemen thou hast had power on thy bodie †thou hast made a blotte in thy glorie and profaned thy seede to bring wrath to thy children and thy follie to be kindled †to make the kingdom diuided and a stubburne kingdom to reigne of Ephraim †But God wil not leaue his mercie and he wil not corrupt noâ— abolish his owne workes neither wil he destroy from the stocke the nephewes of his elect and he wil not corrupt the seede of him that loueth our Lord. †But he gaue a remnant to Iacob and to Dauid of the same stocke †And Salomon had an end with his fathers †And he leaft after him of his seede the follie of the nation †and Roboam hauing litle wisedom who turned away the nation by his counsel †and Ieroboam the sonne of Nabat who made Israel to sinne and made a way of sinning to Ephraim and their sinnes did abound very manie †They remoued them away from their land very far †And he sought al iniquities til there came defense vnto them and he â—id them from al sinnes CHAP. XLVIII Praises of Elias 13. Eliseus 19. Ezechias 23. and Isaias AND there arose Elias the prophet as it were fire and his word burnt as a litle torche †Who brought famine vpon them and they prouoking him in their enuie were made fewe for they could not abide the preceptes of our Lord. †By the word of our Lord he stayed heauen and he brought downe fire from heauen thrise †So was Elias magnified in his meruelous workes And who can so glorie like vnto thee †Who didst rayse vp the dead from hel from the lotte of death in the word of our Lord God †Who didst cast downe kinges to destruction and didst easily breake their might and the glorious from their bed †Who hearest iudgement in Sina and in Horeb iudgementes of defence †Who anoyntest kinges to repentance and makest prophetes successoures after thee †Who wast receiued in a whirlewind of fire in a chariot of fierie horses †“ Who art written in the iudgements of times to appeale the wrath of our Lord to reconcile the hart of the father to the sonne and to restore
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
desolation among al peoples into which our Lord hath dispersed vs. †And we are made vnderneath and not aboue because we haue sinned to the Lord our God in not obeying his voice †To the Lord our God iustice but to vs and to our fathers confusion of face as is this day †Because our Lord hath spoken vpon vs al these euils that are come vpon vs †and we haue not besought the face of the Lord our God to returne euerie one of vs from our most wicked waies †And our Lord hath watched in euils and hath brought them vpon vs because our Lord is iust in al his workes which he hath commanded vs †and we haue not heard his voice to walke in the precepts of our Lord which he hath geuen before our face †And now ô Lord God of Israel which brought out thy people out of the Land of Aegypt in a strong hand and in signes and in wonders and in thy great strength and in a mightie arme and madest thee a name as is this day †we haue sinned we haue done impiously we haue dealt vniustly ô Lord our God in al thy iustices †Let thy wrath be turned away from vs because we are left a few among the nations where thou hast dispersed vs. †Heare ô Lord our prayers and our petitions and bring vs our for thine owne sake and grant vs to fynde grace before their face that haue led vs away †that al the earth may know that thou art the Lord our God and that thy name is inuocated vpon Israel and vpon his stocke †Looke ô Lord from thy holie house vpon vs and incline thine eare and heare vs. †Open thine eies see because the dead that are in hel whose spirite is taken from their bowels shal not geue honour and iustification to our Lord †but the soule that is sorowful for the greatnes of euil and goeth crooked and weake and the eyes fayling and the hungrie soule geueth glorie and iustice to thee their Lord. †For not according to the iustices of our fathers doe we powre out prayers and aske mercie before thy sight ô Lord our God †but because thou hast sent thy wrath and thy furie vpon vs as thou hast spoken by the hande of thy seruants the prophets saying †Thus sayth our Lord Bowe downe your shoulder your necke and doe workes for the king of Babylon and you shal sitte in the land which I haue geuen to your fathers †But if you wil not heare the voice of the Lord your God to worke for the king of Babylon I wil make you to faile out of the cities of Iuda and from without Ierusalem †and I wil take from you the voice of mirth and the voice of ioy and the voice of the bridegrome and the voice of the bride and al the land shal be without foote steppe that inhabite it †And they heard not thy voice to worke for the king of Babylon and thou hast established thy wordes which thou spakest by the handes of thy seruants the prophets that the bones of our kinges and of our fathers should be transported out of their place †and behold they are cast forth in the heare of the sunne and in the frost of the night and they are dead in verie sore paines in famine and by sword and by casting forth †And hast made the temple in which thy name was there inuocated as it is this day for the iniquitie of the house of Israel and of the house of Iuda †And thou hast done in vs ô Lord our God according to al thy goodnes and according to al that thy great compassion †as thou spakest by the hand of thy seruant Moyses in the day that thou didst command him to write thy law before the children of Israel †saying If you wil not heare my voice this great multitude shal be turned into a verie litle one among the Gentiles whither I wil disperse them †because I know that the people wil not heare me for it is a people of a stiffe necke and they shal be conuerted to their hart in the land of their captiuitie †and they shal knowe that I am the Lord their God and I wil geue them a hart and they shal vnderstand and eares and they shal heare †And they shal praise me in the land of their captiuitie and shal be mindful of my name †And they shal turne away them selues from their hard backe and from their malignant workes because they shal remember the way of their fathers that sinned against me †And I wil recal them backe into the land which I sware to their fathers Abraham Isaac and Iacob and they shal haue the dominion therof and I wil multiplie them and they shal not be lesned †And I wil establish vnto them an other testament euerlasting that I be their God and they shal be my people and I wil no more moue my people the children of Israel from the land that I haue geuen them CHAP. III. VVith further confession of their sinnes 8. they acknowledge their iust captiuitie 12. because they haue left true wisdome 16. which was geuen to their fathers 23. not to rich men or mightie giants 29. but to those that serue God 34. whom the starres obey 36. with a cleare prophecie of Christ. AND now ô Lord omnipotent God of Israel the soule in distresses the pensiue spirite cryeth to thee †heare Lord and haue mercie because thou art a merciful God and haue mercie vpon vs because we haue sinned before thee †Because thou sittest for euer and shal we perish euerlastingly †O Lord omnipotent God of Israel heare now the prayer of the dead of Israel and of their children that haue sinned before thee and haue not heard the voice of the Lord their God and euils haue stoocke fast to vs. †Remember not the iniquities of our fathers but remember thy hand and thy name in this time †because thou art the Lord our God and we wil praise thee ô Lord †because for this end thou hast geuen thy feare in our hartes and that we may inuocate thy name and may praise thee in our captiuitie because we are conuerted from the iniquitie of our fathers which haue sinned before thee †And behold we are in our captiuitie this day wherby thou hast dispersed vs into reproch and into malediction and into sinne according to al the iniquities of our fathers which haue reuolted from thee ô Lord our God †Heare Israel the commandments of life harken with your eares that you may know prudence †What is the matter Israel that thou art in the land of the enemies †Thou art waxen old in a strange land thou art defiled with the dead thou art reputed with them that goe downe into hel †Thou hast forsaken the fountaine of wisdom †for if thou
that the vessels of gold siluer should be brought which Nabuchodonosor his father had caried away out of the temple that was in Ierusalem that the king and his Nobles might drinke in them and his wiues and concubines †Then were the golden and siluer vessels brought which he had caried away out of the temple that was in Ierusalem and the king and his nobles dranke in them his wiues and concubines †They dranke wine and praysed their goddes of gold and of siluer of brasse of yron and of wood and of stone †In the very same houre there appeared fingers as it were of the hand of a man writing ouer against the candlesticke in the vtter part of the wal of the kings palace and the king beheld the ioynts of the hand that wrote †Then was the kings face changed and his cogitations trubled him and the iunctures of his reynes were loosed and his knees were striken one against the other †The king therfore cried out mightely that they should bring in the magicians Chaldees and southsayers And the king speaking sayd to the wisemen of Babylon Whosoeuer shal read this writing and shal make the interpretation therof manifest vnto me shal be clothed with purple and shal haue a golden chayne on his necke shal be the third in my kingdom †Then al the kings wisemen going in could not neither read the writing nor declare the interpretation to the king †Wherewith king Baltassar was much trubled and his countenance was changed yea and his nobles were trubled †And the queene for the thing that had happened to the king and his Nobles entered into the house of the feast and speaking she sayd King for euer liue let not thy cogitations truble thee neither let thy face be changed †There is a man in thy kingdom that hath the spirit of the holie goddes in him and in the dayes of thy father knowlege and wisedom were found in him for king Nabuchodonosor also thy father appoynted him prince of the magicians inchanters Chaldees and southsayers thy father I say ô king †Because more ample spirit and prudence and vnderstanding interpretation of Dreames and shewing of secrets and solution of thinge bound were found in him that is in Daniel to whom the king gaue the name Baltassar Now therfore let Daniel be called and he wil tel the interpretation †Daniel therfore was brought in before the king To whom the king speaking said Art thou Daniel of the children of the captiuitie of Iuda whom my father the king brought out of Iewrie †I haue heard of thee that thou hast the spirit of the goddes and more ample knowlege and vnderstanding and wisedom are found in thee †And now there haue come in into my sight the wise magicians that they might read this writing and might shew me the interpretation therof and they could not declare me the sense of this word †Moreouer I haue heard of thee that thou canst interpret obscure thinges and resolue thinges bound if therfore thou be able to reade the writing to shew me the interpretation therof thou shalt be clothed with purple and shalt haue a cheyne of gold about thy necke shalt be the third prince in my kingdom †To which thinges Daniel answering sayd before the king Thy rewardes be they vnto thee and the giftes of thy house geue to an other but the writing wil I read thee ô king and the interpretation therof wil I shew to thee †O king God the most high gaue to Nabuchodonosor thy father kingdom and magnificence glorie and honour †And for the magnificence which he gaue to him al peoples tribes and tongues trembled and feared him whom he would he killed and whom he would he stroke and whom he would he exalted and whom he would he humbled †But when his hart was eleuated and his spirit obstinatly set to pride he was deposed from the throne of his kingdom and his glorie was taken away †And he was cast out from the sonnes of men yea and his hart was set with the beasts and with the wild asses was his habitation grasse also he did eate as an oxe and with the dew of heauen his bodie was embrewed til he knew that the Highest had powre in the kingdom of men and whomsoeuer it shal please him he wil raise vp ouer it †Thou also his sonne Baltassar hast not humbled thy hart wheras thou knowest al these thinges †but against the dominatour of heauen thou wast eleuated and the vessels of his house haue bene brought before thee and thou and thy nobles and thy wiues and thy concubins haue drunke wine in them the goddes also of siluer and of gold and of brasse of yron and of wood and of stone that see not nor heare nor feele thou hast praysed moreouer the God that hath thy breath in his hand and al thy wayes thou hast not glorified †Therfore from him is the ioynt of the hand sent which hath written this that is drawen †And this is the writing which is ordered MANE THECEL PHARES †And this the interpretation of the word MANE God hath numbred thy kingdom and hath finished it †THECEL thou art weighed in the balance and art found hauing lesse †PHARES thy kingdom is diuided and is geuen to the Medes and Persians †Then the king commanding Daniel was clothed with purple and a cheyne of gold was put about his necke it was proclamed of him that he had powre the third in the kingdom †The same night was Baltassar the king of Chaldee slaine †And Darius the Mede succeded into the kingdom being three score and two yeares old CHAP. VI. King Darius making Daniel one of the three chief rulers of his kingdom 4. and intending also to aduance him higher other princes accuse him for praying to God contrarie to the kings edict 16. wherupon he is cast into the lions denne 21. but is conserued without anie hurt 24. his accusers are deuoured by the lions and commandment is geuen that al men shal feare the God of Daniel IT pleased Darius and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom †And ouer them three princes of whom Daniel was one that the gouerners might render account to them the king might susteyne no truble †Daniel therfore passed al the princes and gouerners because there was the spirit of God more ample in him †Moreouer the king thought to appoynt him ouer al the kingdom wherupon the princes the gouerners sought to finde occasion against Daniel on the behalfe of the king and they could finde no cause nor suspicion because he was faithful and no fault nor suspicion was found in him †Those men therfore said We shal not finde against this same Daniel any occasion vnles perhaps in the law of his God †Then the princes and the
and not these schismatikes were called and sent by God to gouerne his people :: Aaron being already established high Priest God againe confirmeth in â—leâ—zar the progenie of priestlie succession in Aarons stock and noâ— in other Leuites S. Aug q. 30. in â—um :: This multitude did only in wordes fauour schismaâ—â—kes what iudgemeÌ„t then remaineth to those which 〈◊〉 external acâ—â—â— participat◠〈◊〉 heretiâ—â—â— This historie â—others others were writteÌ„ for our admonition 1. Cor. 10. Core and his câ—plices were not heretikes but only schismatikes God accepteth not sacrifice done against his ordinance God by â—pre 〈…〉 hmeÌ„t preâ—â—nted heresâ—â— wherto al 〈…〉 tendeth Not only the authores of wickednes buâ— al that con â—nt much more that cooperate arâ— vvorthie of death Rom. â— :: For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle v. 10. :: The rodde signified the B. Virgin mother and the * desormatâ— fully formed :: almondes Christ to wit the vâ—teâ— pill his humanitie the shel his crosse the kernel his diuinitie VVho pacified by the bloud of his crosse al thinges in earth and in heauen Collos 1. S. Aug. ser 3. de temp Example of one miracle proueth the possibilitie of an other :: Ozâ— was slaine for touching the arck â— Reg. 6. :: This couenant of first-fruites and other rights geuen to the Priests shal be perpetual as salt is in euerie sacrifice Leuit. 2. :: Punishable with death :: The same things saith S August q. 33. and Theodoret q. 36. in Num which were shadow ed and prefigured in the old Testament are reueled and manifested in the New And this special sacrifice prefigured diuers particular things in Christs PassioÌ„ a His bodie of Adam signifying redde earth b At the age of 33. yeares c Alwayes most pure from sinne d Free from al bondage e Crucified without the gate of Hierusalem f Al SacrameÌ„ts haue their vertue of Christs bloud g From the sole of his feet to the toppe of his head al wounded with the whippes crowne nailes c. h VVood of the crosse brought life to the world i Liuely heate of so infinite charitie dissolueth the coldnes of death k Christs suffering an exaÌ„ple that we must also sustaine afflictions l Those that procured oâ— cooperated to Christs death were polluted with sinne m Ioseph and Nicodemus buried Christ n His sepulcher was glorious o Those also that buried him neded cloansing by his Passion not for that work but for their sinnes p The old law did not remitte sinnes but the new q Baptisme in the name of the B. Trinitie r Without which no other SacrameÌ„t auaileth The Epistle on friday in the third weke of Lent :: The â—ock signified Christ the rodde his Crosse s. Aug. â— 35 in Num :: By this the crosse is more euidently signified which was made of two peeces of wood s. Aug. 〈…〉 :: Not doubting of Gods powre but supposing it vnmete that God shold stil worke miracles for so â—â—b borne a people they did not speake to the rock asthey were coÌ„manded but chiding the incredulous multitude spake to them ambiguously so by occasion of others sinne also offended and for the same were punished 〈…〉 Pâ—ut 1 v 〈◊〉 â— v. 16. 4 â— 2â— s. Aug q. 19. Theâ—â— q 38 in Xuâ— :: Mourning the dead was long before this obserued by tradition Gâ—â— 23. 50. :: God forbidding images of idols yet commandeth to make an image for a good purpose :: Christ expoundeth this erecting of the brasen serpent of him self to be cruâ—â—fied Ioan. 3. :: As the Aegyptians were drowned in the sea so the Amorrheites were oppressed by the rockes falling vpon them the waters caried their carcases into the valley of Moab :: He consulted his false god whom he serued called him the Lord not knowing our Lord God almightie Theodoret. q. 40. Prâ—copius in Num. :: God our Lord answered him not suffering the diuel to speake in this case :: Being sufficiently informed before for worldlie lucre he demandeth againe God for his punishment letteth him goe but suffereth him not to curse noâ— speake euil of the Israelites but coÌ„trariwise to prophecie much good which should come vnto them :: Nothing is here to be more merueled sayeth S. Augustin then that he was not afraide wheÌ„ he heard his asse speake vnto him But being accustomed to such monstruous things he replied familiarly nothing therwith astoonished :: Yet seing an Angel he fel downe terrified and adored him â— 48. in Num. :: Balaam knowing him to be an Angel that appeared neither adored him with diuine honour as God nor with ciuil as a mortal man but with religious honour lesse then diuine more then ciuil See Exod. 20. :: God sometimes maketh false prophetes to vtter a truth because preiudicate mindes do rather geue eare to such theÌ„ to true prophetes Theod. q. 45. in Num. :: Before the diuel would curse Gods people he required sacrifice which being offered yet he could not worke his malice For by Gods commandmeÌ„s saith S. Hierom de mans 42. Israel is blessed cursing turned into praise and Gods voice is heard sounding from a profaine mouth :: Heretikes other infidels desire sometimes to die in state of Catholiques though they wil not liue as they do S. Greg. li. 33. c. 27. Moral * â—ikneâ— of idâ—l :: VVhen Infidels can not draw others to false worship or cursing they are content that men professe no God nor religion at al. :: The spirite of prophecie came more vpon him but not grace iustifying M 〈…〉 do prophecie and cast out diuels and worke other miracles and yet be daÌ„ned Mat. 7. v. 22. :: In some â—oâ— this prophecie was fulfilled in King Dauid 2. Reg. 5. 8. seq but perfectly in Christ the bright and morniÌ„g starre Apoc. 22. To whom not anie one or manie but in general al nations are geueÌ„ for inheritaÌ„ce and the endes of the world in possession Psal 2. Act. â— v. 8. :: Not to his countrie but to his place of abode among the Madianites for there he was slaine shortly after chap. 31. v. 8. :: Balaam gaue this diuelish counsel to allure men by bellichere and lecherie vnto idolatrie chap. 31. v. 16. And euen so Heretikes drawe manie in these daies to heresie Sea Apoc. 2. v. 14. :: By assistance of the princes hang the idolaters v. 5. :: Either Phinees was one of the Iudges and so an example for such Magistrates to do iustice or he had a particular inspiration which is no warrant for priuate men to do the like For by Catholique doctrin killing of men is neither allowed nor excused but wheÌ„ it is done by publique authoritie or by mere casualitie against the killers wil. Catechis Rom. p. 3. c. 6. q. 5. D. Tâ—â— 2. 2. q. 60 a. 6. :: Gods wrath being pacified by extirpation of the old bad people the new progenie is numbered which shal possesse the