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
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
and Zauan and Iacan The sonnes of Disan Hus and Aran. †These be the kinges that reigned in the Land of Edom before there was a king ouer the chidren of Israel Bale the sonne of Beor and the name of his citie Deneba †And Bale died and Iobab the sonne of Zare of Bosra reigned for him †And when Iobab also was dead Husam of the Land of the Themanes reigned for him †And Husam also died and Adad the sonne of Badad reigned for him who stroke Madian in the Land of Moab and the name of his citie was Auith. †And when Adad also was dead Semla of Masreca reigned for him †But Semla also died and there reigned for him Saul of Rohoboth which is situate besides the riuer †Saul also being dead Balanan the sonne of Achobor reigned for him †But this also died and Adad reigned for him whose cities name was Phau and his wife was called Meetabel the daughter of Matred the daughter of Mezaab †And Adad being dead there began to be dukes in Edom for kinges duke Thamna duke Alua duke Ietheth †duke Oolibama duke Ela duke Phinon †duke Cenez duke Theman duke Mabsar †duke Magdiel duke Hiram these be the dukes of Edom. ANNOTATIONS BECAVSE in diuers holie Scriptures and especialy in these bookes of Paralipomenon manie difficulties occurre concerning diuers persons and places as also differences of numbers and times in reconciling wherof the holie Fathers and Doctors haue much laboured making sometimes large commentaries to satisfie them selues and other diligent searchers of the truth to remoue the obloquies of detractors from the authoritie of holie Scripture whose learned explications of such obscurities if we should cite it would be ouer long and contratie to our purpose of brief Annotations here once for often we wil present to the vulgar reader certaine cleare and ordinarie rules by which the learned Diuines do reconcile such apparent contradictions First it is euident by sundrie examples that manie persons places and some other thinges had diuers names so are sometimes called by one name sometimes by an other Secondly which is more common manie were called by the same names and so must be distinguished by the differences of times places qualities or other circumstances Thirdly in genealogies and other histories children are not alwaies called the sonnes or daughters of their natural parentes but sometimes of legal fathers and sometimes also of those that adopted them for their children and sometimes of their grandfathers or former progenitors Fourthly sometime for mysterie sake an other number is expressed being true in the mystical sense differing from the precise number according to the historie As in the genealogie of Christ the Euangelist counteth thrise fourtene generations from Abraham to our Sauiour differing from the historie of the old Testament Fiftly euen in the historie it self sometimes holie Scripture counteth only the greater numbers ommitting the lesser and in some other addeth also the odde numbers Sixtly the Scriptures speake often by tropes as mentioning part for the whole or the whole for the part so by the figure Synechdoche Christ is said to haue bene three dayes dead that is one whole day and part of other two And some king liuing or reigning so manie yeares and part of an other and his successour reigning the other part ech part is countend to each of them for a whole yeare and so a yeare is added more then is in the precise number Seuenthly sometimes the sonnes reigned together with their fathers as Ioathan reigned his father Ozias yet liuing 4. Reg. 15. so both their reignes are sometimes counted sometimes their seueral yeares as euerie one reigned alone Eightly the times of vacances in the gouernment of the Iudges reignes of kinges and the like are sometimes omitted in calculation sometimes adioyned to the predecessor or successor Ninthly sometimes the holy Scripture mentioneth the only time that one liued or reigned wel as it were blotting out the rest with obliuion So Saul is sayd to haue reigned two yeares 1. Reg 13. VVho wel and euil reigned much longer Tenthly by error in writing wordes names and especially numbers may easely be changed and can not easely be corrected By these or other like meanes al the holie Scriptures may be defended though none ought to presume by his priuate spirit to vnderstand and expound al Sciptures which are hard not only by reason of their profound sense surpassing mans natural capacitie but also for that in outward apparence sometimes there seeme to be contradictions but in dede neither are nor can be vttered by the Holie Ghost the Spirit of truth Inditer of the whole sacred Bible And therfore we must relie vpon Gods Spirit speaking in his spouse the Church commended vnto vs by those Scriptures wherof we are sufficiently assured CHAP II. The names of Israels twelue sonnes 3. The geneologie of Iuda first in the right line to Dauid the seuenth sonne of Isai 16. then other genealogies of the same Iuda AND the chidren of Israel Ruben Simeon Leui Iuda Issachar and Zabulon †Dan Ioseph Beniamin Nephthali Gad and Aser †The sonnes of Iuda Her Onan and Sela. these three were borne to him of the Chananite the daughter of Sue And Her the firstbegotten of Iuda was euil before our Lord and he slewe him †And Thamar his daughter in law bare him Phares and Zara. †Therfore al the sonnes of Iuda were fiue †And the sonnes of Phares Hesron and Hamul †The sonnes also of Zara Zamri and Ethan and Eman Chalcal also and Dara together fiue †And the sonnes of Charmi Achar who trubled Israel sinned in the theft of the anathema †The sonnes of Ethan Azarias †And the sonnes of Hesron that were borne to him Ierameel and Ram and Calubi †Moreouer Ram begat Aminadab and Aminadab begat Nahasson the prince of the children of Iuda †Nahasson also begat Salma of whom was borne Booz †But Booz begat Obed who also begat Isai †And Isai begat the firstbegotten Eliab the second Abinadab the third Simmaa †the fourth Nathanael the fifth Raddai †the sixt Asom the seuenth Dauid †Whose sisters were Saruia and Abigail The sonnes of Saruia Abisai Ioab and Asael three †And Abigail beare Amasa whose father was Iether the Ismaelite †But Caleb the sonne of Hesron tooke a wife named Azuba of whom he begat Ierioth and her sonnes were Iaser and Sobab and Ardon †And when Azuba was dead Caleb tooke to wife Ephratha who bare him Hur. †Moreouer Hur begat Vri and Vri begat Bezeleel †After these thinges Hesron went in to the daughter of Machir the father of Galaad and tooke her when he was three score yeares old who bare him Segub †But Segub also begat Iair possessed three and twentie cities in the Land of Galaad †And he tooke
continew his grace and protection against the malice of the enimie 5. Recounteth Gods mercie in deliuering him from falling into tentations 6. prayeth for the same in old age or weakenes of bodie and spirite 20. and promiseth perpetual gratitude and praises A Psalme for Dauid of the sonnes of Ionadab and the former captiues IN thee ô Lord I haue hoped let me not be confounded for euer †in thy iustice deliuer me and receiue me Incline thine eare to me and saue me †Be vnto me for a God protector and for a fensed place that thou maist saue me Because thou art my firmament and my refuge †My God deliuer me out of the hand of the sinner and ouâ— of the hand of him that doth aganst the law and of the vniust Because thou art my patience ô Lord my hope from my youth †Vpon thee haue I bene confirmed from the wombe from my mothers bellie thou art my protector In thee is my singing alwaies †I was made to manie as a wonder and thou art a strong helper †Let my mouth be filled with praise that I may sing thy glorie al the day thy greatnes †Reiect me not in the time of olde age when my strength shal â—aile forsake me not †Because mine enimies haue said to me and they that watched my soule consulted together †Saying God hath forsaken him pursew and take him because there is none to deliuer †O God be not farre from me my God haue respect to mine ayde †Let them be confounded and fayle that detract from my soule let them be couered with confusion and shame that seeke euils to me †But I wil alwaies hope and wil adde vpon al thy praise †My mouth shal shew forth thy iustice al the day thy saluation Because I haue not knowne lerning I wil enter into the powres of our Lord †ô Lord I wil be mindful of thy iustice onely †O God thou hast taught me from my youth and vntil now I wil pronounce thy meruelous workes †And vnto ancient age and olde age ô God forsake me not Vntil I shew forth thy arme to al the generation that is to come Thy might †and thy iustice ô God euen to the highest great meruailes which thou hast done ô God who may be like to thee †How great tribulations hast thou shewed me manie and euil and turning thou hast quickened me and from the depthes of the earth thou hast brought me backe againe †Thou hast multiplied thy magnificence and being turned thou hast comforted me †For I also wil confesse to thee in the instruments of Psalme thy truth ô God I wil sing to thee on the harpe holie one of Israel †My lippes shal reioyce when I shal sing to thee and my soule which thou hast redemed †Yea and my tongue al the day shal meditate thy iustice when they shal be confounded and ashamed that seeke euils to me PSALME LXXI By way of prayer the Psalmist prophecieth Christs coming our King and Iudge 4. the deliuerer of mankind from the thraldom of the diuel â— the greatnes of his spiritual kingdom in the Gentiles 16. and his continual glorie and praise Concerning Salomon O God giue thy iudgement to the king and thy iustice to the sonne of the king To iudge thy people in iustice and thy poore in iudgement †Let the mountains receiue peace for the people and the litle hilles iustice †He shal iudge the poore of the people and shal saue the children of the poore and he shal humble the calumniator †And he shal continew with the sunne and before the moone in generation and generation †He shal descend as rayne vpon a fleece and as droppes distilling vpon the earth †There shal rise in his dayes iustice and aboundance of peace vntil the moone be taken away †And he shal rule from sea vnto sea and from the riuer euen to the ends of the round world †Before him shal the Aethiopians fal downe and his enimies shal lick the earth †The kinges of Tharsis and the Ilands shal offer presentes the kings of the Arabians and of Saba shal bring giftes †And al kinges of the earth shal adore him al nations shal serue him †Because he shal deliuer the poore from the mightie and the poore which had no helper †He shal spare the poore and needy and he shal saue the soules of the poore †From vsuries and iniquitie he shal redeme their soules and their name shal be honorable before him †And he shal liue and there shal be giuen him of the gold of Arabia and they shal adore it alwaies al the day they shal blesse him †And there shal be a firmament in the earth in the toppes of mountanes the fruite therof shal be extolled farre aboue Libanus and they shal florish of the citie as the grasse of the earth †Be his name blessed for euer before the sunne his name is permanent And al the tribes of the earth shal be blessed in him al nations shal magnifie him †Blessed be our Lord the God of Israel who only doth meruelous thinges †And blessed be the name of his maiestie for euer and al the earth shal be filled with his maiestie Be it be it †The praises of Dauid the sonne of Iesse are ended PSALME LXXII The royal prophet first professing the vnspeakable goodnes of God 2. in the person of the weake complaineth that the wicked prosper and the iust are afflicted 15. reprehendeth the murmuration for though we can not comprehend the secrete iudgements of God 18. yet they are most iust 25. So with desire to rest in God he promiseth euer to praise him A Psalme to Asaph HOW good is God to Israel to them that are of a right hart †But my feete were almost moued my steppes almost slipped †Because I haue had zele vpon the wicked seing the peace of sinners †Because there is no respect to their death and stabilitie in ther plague †In the labours of men they are not and with men they shal not be scourged †Therfore hath pride helde them they are couered with their iniquitie and impietie †Their iniquitie hath proceded as it were of fatte they haue passed into the affection of the hart †They haue thought and haue spoken wickednes they haue spoken iniquitie on high †They haue sette their mouth vnto heauen ad their tongue hath passed in the earth †Therfore wil my people returne here and ful daies shal be found in them †And they haue saide How doth God know and is there knowledge in the highest †Loe the sinners them selues and they that abounde in
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
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
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
are immaculate that walke in the law of God VVhere the holie Psalmist presupposeth that some can and do kepe the law of God and so are immaculate and blessed in the vvay of this life d Those that are immaculate are againe blessed by searching Gods testimonies that is his lavv testifying that the good shal be revvarded and the vvicked punished but searching these testimonies vvhiles one is contaminate vvith sinnes against Gods lavv maketh not blessed e neither doth euerie superficial careles search bring this blessing but searching vvith true affection of the hart f Contrarivvise they that vvorke iniquitie are not blessed g because they haue not vvalked in the vvayes of God to witte not kept his conmamdments and lavv vvhich are the vvay to happines h For mans ovvne good that he may come to true happines God hath most seriously commanded vs to kepe his commandments that is to obserue his Lavv commanded by most sufferaine diuine authoritie i Therfore the faithful seruant of God knovving his ovvne insufficiencie desireth that God by his grace vvil direct and streing then him k to kepe his lavv called Iustifications because therby man is made iust l They shal be safe from eternal confusion when they shal kepe not only part but al thy commandments because breach of â—nâ—e bringeth confusion m So shal I praise thee and render thankes n with sincere not fayned affection o for this great benefite that I haue lerned that thy law is according to most iust iudgement p I haue therfore a firme purpose do faithfully promise to kepe thy law which maketh the keper therof iust q Albeit thou suffer me sometimes to be in tribulation or in tentation yet forsake me not wholy The Psalmist knew wel saith S. Gregorie that he might be profitably leift a while who prayed that he should not be wholy forsaken li. 20. c. 21. Mer. a In this second Octonarie as also in al the rest the Holie Ghost by the prophets penne teacheth the meanes how to come to perfection happines Here by way of interrogation as it were demanding how a youngman that is euerie man prone to worldlie pleasure slow in Gods seruice shal beginne to correct his course b VVherto the same Holie Ghost answereth that he must kepe Gods law called here his wordes For al the wordes which God vttereth are lawes to his seruants * sermones c The Psalmist now speaketh in the person of perfect iust men or of the whole Church in general VVhose common spirite seeketh God intyrely d And considering that this perfect good wil is the gift of God prayeth that he wil conserue the same and not suffer it to be altered or to erre from his commandments e An other sincere profession of a resolute good purpose not to sinne * eloquia f A gratful aspiration praising God g Againe the iust prayeth to be more and more instructed in iustifications that which S. Iohn exhorteth vnto He that is iust let him yet be iustified Apoc. 22. h Gods law is also called his Iudgements because sitting in iudgement he geueth sentence according to his Law i As the iust professeth by mouth so he delighteth in hart k practiseth in worke l and diligently meditateth Gods law * sermones a O Lord liberally geue me that which I here craue b quicken me with spiritual life thy grace c so I shal kepe thy law which otherwise I can not * sermones d Illuminate myn vnderstanding by thy grace e that I may be able to see the meruelous great and iust reasons of thy law instructing al threatning the peruerse encoreging the wel disposed punishing the wicked rewarding the good doing right to al. f I that haue but a smal time in this world g desire to be instructed in thy law what is therein commanded h I consider that thou ô God dost sharply reproue the prowd contemners of thy commandments i laying curses vpon them for declining from thyn obedience k Though persecutors were very potent l yet the faithful seruant of God perseuered in his seruice m In time of persecution and tentation we must thincke and meditate that Gods law testifieth eternal revvard or punishment n and in our deliberation or consultation we must consider that keping Gods law maketh iust and consequently meriteth reward a This also is vttered in the person of the just who is often brought to great distresse as it were euen nere to death b in which case he confidently prayeth to be reliued according to Gods word law and promise c Being in so great anxietie that my minde is almost distracted or ouercome d I cal to thee ô God that thou wilt conserue me that I stil kepe thy law vttered by thy vvordes e Protect me that I fal not to iniquitie f And of thy'mercie conserue me in state of grace g Suffer me not to be confounded h Man is able and doth runne in the right vvay of Gods commandments i yet not of himselfe but vvhen God replenisheth his hart vvith grace a Impresse ô God thy lavv in myn affection make me to loue it and to desire to be iustified b so shal I hartely and alvvayes seeke it c After thou hast geuen me a desire to kepe thy lavv geue me also vnderstanding d then shal I fruictfully search it For this is the right order as before in the first and second verses first to loue Gods lavve to be iustified and to become immaculate and then to search to knovv the lavve and so it is more eâ—sily lerned e Gods grace first dravveth and leadeth f then freevvil inflamed vvith desire effectually concurreth g Stil the Prophet inculcateth the necessitie of Gods grace as vvel to make vs desire that is good h as to flee from euil i It is necessarie also to pray that God vvil take avvay occasions vvhich might moue to sinne k and stil to grant his helping grace in progresse of vertue l Againe the iust prayeth for confirmation in grace to be established in the feare of God * eloquiuÌ„ m To be deliuered also from al the effectes of former sinnes n for sinne is therfore reprochful and odious because it is contrarie to Gods lavv and true iudgements vvhich are most pleasant o Being thus affected vvith desire to kepe the commandments the soule prayeth to be stil quickned more and more vvith good spirite and so to perseuere to the end a Againe considering that vvithout Gods grace preuenting man can not do anie good thing the prophet renevveth his prayer requesting Gods mercie b and his helpe freely promised to al that aske it * eloquiuÌ„ c VVhervvith being assisted and streingthned he that before vvas vveake vvil boldly ansvver al calumniators that reprochfully say God wil not helpe him d that in dede he hath not in vaine trusted in Gods promised helpe * sermoâ—ibus e He also prayeth though he be sometimes fearful that God vvil not
transgressed Morally ancient Fathers here note that albeit the life of the Patriarkes seemeth long to vs yet if we coÌ„pare the same to eternitie it is nothing Neither by the iudgement of Philosophers may aniething be counted long that hath an end as Tullie bringing Cato wisely disputing sheweth the longest life to be but a short moment VVhereby againe we may see what losse we sustaine by sinne seeing if sinne had not benne we should al haue benne translated from earth to heauen and neuer haue dyed 24. VVas seene no more That Enoch and Elias are yet aliue is a constant knowne truth in the hartes and mouthes of the faithful saith S. Augustin in his first booke de peccat merit remiss c. 3. and confirmeth the same in diuers other places And it is testified by very many both Greeke and Latin Doctors S. Ireneus li. 5. S. Iustinus Martyr q. 85. ad Orthodoxos S. Hippolitus li. de Antichristo S. Damascen li. 4. de Orthodoxafide S. Hierom. epist 61. ad Pamach c. 11. S. Ambrose in Psalm 45. S. Chrysostom ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist 2. ad Thess ho. 22. in ep ad Heb. S. Greg. li. 14. Moral c. 11 ho. 12. in Ezech. S. Prosp li. vlt. de promis S. Bede in c. 9. Marc. Theophilact and Oâ—cumenius in cap. 17. Mat. and others innumerable Touching Elias it is manifest in Scriptures that he shal come preach be slaine with an other witnes of Christ before the terrible day of Iudgement Of Enoch Moyses here maketh the matter more then probable saying of euerie one of the rest he dyed onlie of Enoch saith not so but that he appeared or vvas seene no more For which the seuentie two interpreters say And he vvas not found for God translated him VVhich can not signifie death but transporting or remouing to an other place VVhereto agreeth the author of Ecclesiasticus saying Enoch pleased God and vvas translated But most clearly S. Paul saith Enoch vvas translated that he should not see death and he vvas not found for God translated him VVith what plainer wordes can any man declare that a special person were not dead then to say He vvas translated or coÌ„ueyed away that he should not see death Neither is it a reasonable euasion to interprete this of spiritual death For so Adam being eternally saued as S. Irenaeus li. 3. c. 34. Epiphan con haeresim 46. S. Aguâ—â—in epist 99. ad Euodium and others teach and the whole Church beleeueth was preserued from that death and so vndoubtedly were Seth and Enos being most holie and the rest here recounted as is most probable Neuertheles for further confutation of the contrarie opinion of Protestants the reader may also obserue the iudgement of S. Chrisostom who affirmeth that Though it be not a matter of faith vvhether Enoch be novv in Paradise from vvhence Adam and Eue vvere expelled or in some other pleasant place Dicunt tamen sacrae Scriprurae quod Deus transtulit eum quod viuentem transtulit eum quod mortem ipse non sit expertus The holie Scriptures say that God translated him and that he translated him aliue that he felt not or hath not experienced death And S. Augustin as expresly saith Non mortuus sed viuus translatus est He to vvit Enoch is translated not dead but aliue Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth And sheweth moreouer that both Enoch and Elias shal dye For seing Enoch and Elias saith he are dead in Adam and carying the ofspring of death in their flesh to pay that debt are to returne to this life of common conuersation and to pay this debt vvhich so long is deferred Diuers reasons are also alleaged why God would reserue these two aliue First to shew by example that as their mortal bodies are long conserued from corrupting or decaying in like sorte Adam and Eue and al others not sinning should haue bene conserued and according to Gods promise neuer haue died but after some good time translated to heauen and indued with immortalitie Secondly to giue vs an argument of immortalitie which is promised after the general Resurrection For seing God doth preserue some mortal so long from al infirmitie we may assuredly beleue that he wil geue immortal eternal life of bobie and soule to his Sainctes after they haue payed the debt of death and are risen againe Thirdly these two one of the law of nature the other of the law of Moyses are preserued aliue to come amongst men againe towards the end of the world to teach testifie and defend the true faith and doctrin of Christ against Antichrist when he shal most violently oppugne persecute the Church Of Enoch it is said in the booke of Ecclesiasticus that he was translated vt det gentibus poenitenntiam that he geue repentance to the nations by his preaching reducing the deceiued from Antichrist And of Elias Malachie prophicieth that he shal come before the great and terrible day of our Lord and shal turne the hart of the fathers that is the people of the Iewes to the sonnes the Christians and of the sonnes the deceiued Christians to the fathers the ancient true Catholiques CHAP. VI. Mans sinnes cause of the deluge 4. Giants vvere then vpon the earth 8. Noe being iust vvas commanded to build the Arke 18. vvherin he vvith seuen persons more and the seede of other liuing things vvere saued AND after that men began to be multiplied vpon the earth had procreation of daughters †The sonnes of God seing the daughters of men that they were faire tooke to them selues wiues out of al which they had chosen And God said My spirit shal not remaine in man for euer because he is flesh his dayes shal be an huÌ„dred twentie yeares †And Giants were vpon the earth in those dayes For after the sonnes of God did companie with the daughters of men and they brought forth children these be the mightie of the olde world famous men †And God seing the malice of men was much on the earth and that al the cogitation of their hart was bent to euil at al times †it repented him that he had made man on the earth And touched inwardly with sorrowe of hart †I wil saith he cleane take away man whom I haue created from the face of the earth from man euen to beastes from that which creepeth euen vnto the foules of the ayre for it repenteth me that I haue made them †But Noe found grace before our Lord †These are the generations of Noe Noe was a iust and perfect man in his generations he did walke with God †And he begat three sonnes Sem Cham Iapheth †And the earth was corrupted before God and was replenished with iniquitie †And when God had perceiued
sonnes in one day †And Rebecca said to Isaac I am wearie of my life for the daughters of Heth if Iacob take a wife of the stocke of this land I list not liue ANNOTATIONS CHAP. XXVII 19. I am thy first begotten Esau Iacob was not by nature the first begotten but by Gods ordinance by couenant made with Esau had right to the preeminence and priuilegies belonging to the first borne So he did not lie but spake a truth meaning that he was that sonne to whom by diuine election the first-birth-right was dew which his father supposed to pertaine to Esau But because some scorners of Christian doctrin like to the old Manichees vse to say that Catholique Doctors and Schoolmen excuse and condemne whom they list by such glosses let such reprouers vnderstand that both moderne and ancient Catholique writers auow this defence of the holie Patriarch Iacob not by priuate spirite but by the most true and proper sense of holie Scripture itselfe VVhere it may appeare if they wil axamine the text that Iacob in al this procurement of his fathers blessing neither did anie thing vniustly nor said anie thing falsly First it was reueled to his mother chap. 25. v. 23. That the elder of her twinnes should serue the younger Secondly holie Scripture testifieth in the same chapter v. 27. That Iacob vvas a plaine or sincere Man void of vniust dealing Thirdly for more quiet enioying that right which God had ordained for him he procured his brothers consent and confirmation v. 33 Fourtly though he was secure in conscience that the blessing was dew to him yet he feared v. 12. lest he might geue occasion of offence to his father to whom this mysterie was not yet reueled Fiftly Isaac perceiuing at last Gods wil that Iacob should be preferred was neither offended with him nor reuoked his blessing as vnlawfully surprised but condescending therto ratified that he had done saying v. 33. I haue blessed him and he shal be blessed Sixtly God himselfe from this time forwards often appeared to Iacob and with great promises and manie temporal and spiritual benefites declared his singular loue to him Seuently these three Patriarches Abraham Isaac and Iacob are special renowmed Sainctes of the old Testament yea the Lord and Creator of al would peculiarly be called Exodi 3. the God of Abraham Isaac and Iacob Moyses praying instantly for Gods mercie and clemencie towards the people Exodi 32. besought him to remember Abraham Isaac and Iacob his seruants and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen Al which shewe the great vertues and holines of them al. And touching this fact of Iacob where if euer aniewhere might seme to be some great sinne S. Augustin at large proueth that he did not herein sinne at al That vvhich Iacob did saith he li. cont mendacium c. 10. By his mothers instruction to deceiue his father if it be diligently considered vvas no lie but a mysterie and therfore for the samiliar counsail of the Holie Ghost vvhich his mother had receiued he is excused from sinne The same he confirmeth q. 74. in Gen. li. 16. c. 37. de ciuit li. 22. c. 34 cont Faust The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist 125. S. Theodoret. q. 79. 80. in Gen. S. Gregorie ho. 6. in Ezechielem S. Bede Isidorus Innocentius 3 Rupertus and others vpon this place al agreing absolutly that euerie lie is a sinne declare that Iacob lied not but stil spake the truth confirming their exposition by other like places of Scripture As when our Sauiour said of S. Iehu Baptist Math. 11. He is Elias meaning that he was Elias in spirite not in person So Iacob said truly that he was Esau not meaning in person but in right of the first borne by Gods ordinance Esau also hauing condescended therto by couenant and oath In that also he deceiued his father was no sinne For it was a lawful and good deceipt such a one saith S. Chrisostom as Hieremie speaketh of Lord thou hast deceiued me and I am deceiued so Isaac was deceiued not as we commonly cal deceipt but to his owne and others good by Gods disposition 23. Knevv him not S. Damasus demanding of S. Hierom what might be the reason why God would suffer his holie seruant Isaac not to know Iacob but to be deceiued and through ignorance to blesse whom he would not declareth that it happened not only to Iacob but also to manie other like holie men to be ignorant of manie things and to be deceived in error of opinion and that this error was profitable to Isaac and his house For if he had geuen this blessing which was a spiritual Iurisdiction to Esau as he purposed he had committed a noxious error in dede by preferring a bloudie man one that was readie if he could to haue killed his brother v. 41. omitting him that was sincere and very vertuous and had done his owne wil not Gods wil therin But why would not God reuel his wil to Isaac as he had commanded a farre greater thing to Abraham to sacrifice the same Isaac that he might wittingly haue blessed Iacob by Gods commandment The Fathers do probably alleage this for one reason that if Esau being a fierce and cruel man had perceiued that his father had willingly preferred Iacob he would haue bene incensed against his father conceiued and attempted euil against him An other reason S. Chrisostom and Theodoret do yeld that by this strange maner of imparting this blessing it might more manifestly appeare to be Gods wil and ordinance and not to procede from mans affection that Iacob should be preferred CHAP. XXVIII Iacob with his fathers blessing and admonition not to take a wife of Chanaan but of the daughters of his vncle Laban goeth into Mesopotamia 6. Esau in the meane time marieth a third wife his vncle Ismaels daughter 11. Iacob seeth in slepe a ladder reaching to heauen Angels ascending and descending and our Lord leyning theron renewed the promises made to Abraham and Isaac 16. And be away king maketh a vow ISAAC therfore called Iacob and blessed him and commanded him saying Take not a wife of the stocke of Chanaan †but goe and make a iourney into Mesopotamia of Syria to the house of Bathuel thy mothers father and take thee a wife thence of the daughters of Laban thin vncle †And God almightie blesse thee and make thee encrease and multiplie thee that thou maiest be into multitudes of peoples †And geue he thee the blessings of Abraham and to thy seed after thee that thou mayest possesse the land of thy perigrination which he promised to thy grandfather †And when Isaac had dismist him taking his iourney he came to Mesopotamia of Syria to Laban the sonne of Bathuel the Syrian brother to
banket he remembred the maister of the cupbearers and the chiefe of the bakers †And he restored the one into his place to reach him the cuppe †the other he hanged on a gibbet that the truth of the interpreter might be approued †And yet notwithstanding the chiefe of the cupbearers prosperous thinges succeeding forgat his interpreter ANNOTATIONS CHAP. XL. 8. Doth not interpretation belong to God Dreames do come of diuers causes Some of natural complexion or disposition wherby Philosophers or Phisitions may probably iudge of the state of mans bodie Some are rather effects of things past then signes of anie thing to come Of which sorte the wise man saith Dreames do folovv manie cares Eccle 5. Some are suggested by euil spirites either to flatter worldlings with great pretenses or to terrifie weake mindes with dangers and afflictions or to vexe and truble those in sleepe whom they can not easely moue waking as S. Gregorie discourseth li. 8. Moral in cap 7. Iob Some dreames are of God as in Iacob Ioseph these Eunuches Pharao Nabuchodonosor and others both good and euil men But to discerne and assuredly to iudge of some dreames whether they be from God by holie Angels or illusions of euil spirites is a special gift of God as also the interpretation therof belongeth to God as Ioseph here testifieth VVhosoeuer therfore wil be secure must relie either vpon expresse Scripture or iudgement of the Church as in ominous speaches was noted before chap. 24. Otherwise the general rule is not to obserue dreames Deut. 18. CHAP. XLI Pharao dreaming of fat and leane kine 5. also of ful and thinne eares of corne 8. no other being able to interprete 9 Ioseph is remembred 25. who interpreting the same â—8 is made ruler ouer al Aegypt 50. marieth and hath two sonnes Manasses and Ephraim AFTER two yeares Pharao saw a dreame He thought he stood vpon a riuer †out of the which came vp seuen kine faire and fat exceedingly and they fed in marish places †Other seuen also came vp out of the riuer foule and caryan leane and they fed on the very banke of the riuer in grene places †and they deuoured them that had the merucylous beautie and good state of bodies Pharao after he waked †slept againe and saw an other dreame Seuen eares of corne grew forth vpon one stalke ful and faire †there sprang also other eares as many thinne and blasted with adustion †deuouring al the beautie of the former Pharao awaking vp after his rest †and when morning was come being frighted with feare he sent to al the interpreters of Aegypt and to al the wise men and they being called for told them his dreame neither was there anie that could interprete it †Then at length the maister of the cupbearers remembring himselfe said I confesse my sinne †The king being angrie with his seruantes commanded me and the chiefe of the bakers to be cast into the prison of the captaine of the souldiers †where in one night both of vs saw a dreame portending things to come †There was there a young man an hebrew seruant to the same captaine of the souldiers to whom telling our dreames †we heard whatsoeuer afterward the euent of the thing proued to be so for I was restored to my office and he was hanged vpon a gibbet †Forthwith at the kinges commandment Ioseph being brought out of the prison they polled him and changing his apparel brought him vnto him †To whom he said I haue seene dreames and there is not anie that can expound them which I haue heard thou doest most wisely interprete †Ioseph answered Without me God shal answere prosperous thinges to Pharao †Pharao therfore told that he had seene Me thought I stoode vpon the banke of the riuer †and seuen kine came vp out of the banke of the riuer exceeding faire and ful of flesh which grazed on greene places in a marish pasture †And behold there folowed these other seuen kine so passing il fauored and leane that I neuer saw the like in the land of Aegypt †which hauing deuoured and consumed the former †gaue no token of their fulnes but with the like leanenes and deformitie looked heauelie Awaking and fallen againe into a deepe sleepe †I sawe a dreame Seuen eares of corne grew forth vpon one stalke ful and verie faire †Other seuen also thinne and blasted with adustion sprang of the stalke †which deuoured the beautie of the former I told the dreame to the coniecturers and there is no man that can declare it †Ioseph answered The kinges dreame is one God hath shewed to Pharao the thinges that he wil doe †The seuen faire kine and the seuen “ ful eares be seuen yeres of plentifulnes and both conteine the selfe same meaning of the dreame †Also the seuen leane and thinne kine that came vp after them and the seuen thinne eares and blasted with the burning winde are seuen yeares of famine to come †Which shal be fulfilled in this order †Behold there shal come seuen yeares of great fertilitie in the whole Land of Aegypt †after which shal folowe other seuen yeares of so great sterilitie that al the abundance before shal be forgotten for the famine shal consume al the land †and the greatnes of the scarsitie shal destroy the greatnes of the plentie †And in that thou didest see the second time a dreame perteining to the same thing it is a token of the certeintie for that the worde of God shal come to passe and be fulfilled spedely †Now therfore let the king prouide a wise man and industrious and make him ruler ouer the Land of Aegypt †that he may appointe ouerseers ouer al countries and gether into barnes the fifth part of the fruites during the seuen yeares of the fertilitie †that now presently shal ensewe and let al the corne be laid vp vnder Pharaoes handes and let it be reserued in the cities †And let it be in a readines against the famine of seuen yeares to come which shal oppresse Aegypt and the land shal not be consumed with scarsitie †The counsel pleased Pharao and al his seruants †and he spake to them Can we find such an other man that is ful of the spirite of God †He said therfore to Ioseph Because God hath shewed thee al things that thou hast spoken can I find a wiser and one like vnto thee †Thou shalt be ouer my house and at the commandment of thy mouth al the people shal obey only in the throne of the kingdome I wil goe before thee †And againe Pharao said to Ioseph Behold I haue appointed thee ouer the whole land of Aegypt †And he tooke his ring from his owne hand and gaue it into his hand and he put vpon him a silke roabe and put a chaine of gold about his necke †And he
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
he sette Ephraim before Manasses †And he said to Ioseph his sonne Behold I dye and God wil be with you and wil bring you backe into the land of your fathers †I doe geue thee one portion aboue thy brethren which I tooke out of the hand of the Amorrhean with my sword and bowe ANNOTATIONS CHAP. XLVIII 14. Streatching forth his right hand As nature hath made the right hand readier to moue stronger to worke and resist and apter to frame and fashion anie thing so generally we vse it more then the left And when we vse both handes at once we ordinarily applie the right hand to the greater and more excellent effect both in spiritual and corporal things As in confirmation of fidelitie or freindship in blessing writing fieghting playing and in most others things we vse the right hand either only or chiefly So the Patriarch Iacob laide his right hand vpon Ephraim knowing by prophetical spirite that he should be preferred before his elder brother Manasses Literally fulfilled in Iosue Ieroboam and other chief Princes of Ephraims issue And mystically in the Gentils being later called of God and yet preferred before the Iewes S. Cypri li. 1. c. 21. aduer Iudeos S. Amb. li. de Benedict Patriarch c. 1. S. Aug. li. 16. c. 42. de ciuit c. 14. Changing handes The mysterie of the Gentils excelling the Iewes in time of grace often prefigured by preferring the younger brother before the elder Abel before Cain Abraham before Nachor Isaac before Ismael Iacob himself before Esau and now Ephraim before Manasses is here further represented by Iacobs forming of a crosse with his armes laied one ouer the other when he blessed his two nephewes who otherwise might haue laied his right hand first vpon one and then vpon the other or haue caused them to change places but he wittingly crossed his armes and changed his handes or according to the Hebrew made his handes vnderstand that is by his handes made it to be vnderstood not only that the younger should be in place of the elder Ephraim before Manasses and much more the Gentiles before the Iewes but also that this greater Mysterie should be effected by Christ dying on a Crosse For what els could the verie crossing of his armes so wittingly and purposly done signifie but the forme and figure of Christs Crosse As els where the wood which young Isaac caried on his back vnto the mountaine prefigured the mattet or substance of the same Crosse Al accomplished when Christ was crucified wherby the Iewes were scandalized and the Gentiles called and saued Our Sauiour himselfe for telling that he being exalted to wit vpon the Crosse vvould dravv al vnto himself And S. Paul teaching that Christ sastned the hand vvriting that vvas against vs vpon the Crosse 16. The Angel that deliuereth me It is euident by this plaine text that Iacob was deliuered from euiles by an Angel and that he inuocated the same Angel to blesse his nephewes S. Basil li. 3. cont Eunom in initio sheweth by this place amongst others that an Angel is present with euerie one as a pedagogue and pastour directing his life S. Chrysostom also ho. 7. in land S. Pauli citeth this place in testimonie that proper Angels are deputed to protect men Yet Protestants say that this Angel must be vnderstood of Christ remitting their glosse to the. 31. ca. v. 13. and 32. v. 1. of Genesis where it can not be proued But the ancient Fathers teach the patronage Iuuocation of Angels grounded in holie Scripture Namely in this place and manie other places in the old Testament Also Mat 18. Act. 12. 1. Cor. 11. the like For example S. Iustinus Martyr in explic qq necess q. 30. affirming it for a knowen truth declareth that those Angels which receiue the charge of guardiÌ„g men coÌ„tinew the same office either to both soule and bodie or to the soule after it is parted from the bodie S. Cyril of Alexandria lib. 4. cont Iulian. prope init shewing how God vseth the ministerie of holie Angels for mens saluation saith Hi noxias a nobis abigunt feras c. These Angels driue away noysome wildbeasts from vs and reskew those that are caught from their crueltie and teach what soeuer is laudable to make our passage free and not pestered when with vs they glorifie one soueraigne God S. Chrysostom ho. 60 in Math 18 S. Hierome vpon the same place S. Ambrose in Psal 38. S. Augustin li. 83. qq q. 79. li. Soliloq c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ser 5. Dedicat. Eccles ser 12. in Psal 90. others so vniuersally teach the same that Caluin li. Instit c. 14. sect 38. dare not denie it and yet wil nedes doubt of it 16. Be my name called vpon them This place hath two good literal senses For first it importeth that Ephraim and Manasses were made participant among the Tribes of the blessings of Abraham Isaac and Iacob Secondly that God would blesse them for Abraham Isaac and Iacobs sake so Moyses praying for the whole people Exodi 32. besought God to remember Abraham Isaac and Israel and God was therwith pacified CHAP. XLIX Iacob replenished with the spirite of prophecie a litle before his death fortelleth his sonnes manie things that shal happen to their posteritie Chargeth some of them with faultes past blesseth euerie one 29. Appointeth where to burie him 32. and dyeth AND Iacob called his sonnes and said to them Come together that I may shew you the things that shal come to you in the last dayes †Come together and heare you sonnes of Iacob heare ye Israel your father †Ruben my first begotten thou art my strength and the begining of my sorow former in giftes greater in empyre †Thou art poured out as water encrease thou not “ because thou diddest ascend thy fathers bed and diddest defile his coutch †Simeon and Leui brethren “ vessels of iniquitie warring †Into their counsel come not my soule and in their congregation be not my glorie because in their furie they slew a man and in their wilfulnes they vndermined a wall †Cursed be their furie because it is stubborne and their indignation because it is hard I wil diuide them in Iacob and wil disperse them in Israel †Iudas thee thy brethren shal praise thy hand shal be in the neck of thyne enemies thy fathers children shal adore thee †A lions whelp Iudas to the pray my sonne thou didst ascend taking thy rest thou didst lye as a lion and as it were a lyonesse who shal raise him vp †“ The scepter shal not BE TAKEN away from Iudas and a duke out of his thigh til he doe come that is to be sent and the same shal be the expectation of the gentiles †Tying to the vineyard his colt and to the vine o my sonne his â—he asse “ He shal
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.
one side of the tabernacle †and fiue others on the other side and as manie at the west side †which shal be put along by the middes of the bordes from one end to the other †The bordes also them selues thou shalt plate with gold and shalt castringes of gold to be sette vpon them through which the barres may hold together the bordeworke the which thou shalt couer with plates of gold †And thou shalt erect the tabernacle according to the paterne that was shewed thee in the Mount †Thou shalâ— make also a veile of hyacinth and purple and scarlet twise died and twisted silke wrought with imbrodered worke and goodhe varietie †which thou shalt hang before foure pillers of the wood setim the which themselues also shal be plated with gold and shal haue foure heades of gold but â—â—ete of siluer †And the veile shal be hanged on with ringes within the which thou shalt put the arke of testimonie with the which also the Sanctuarie and the sanctuaries of the Sanctuarie shal be diuided †Thou shalt set also the Propitiatorie vpon the arke of testimonie in the Sancta sanctorum †and the table without the veile and ouer against the table the candlesticke in the south side of the tabernacle for the table shal stand in the north side †Thou shalt make also a hanging in the entring of the tabernacle of hyacinth and purple and scarlet twise died and twisted silke with imbrodered worke †And fiue pillers of the wood setim thou shalt plate with gold before the which the hanging shal be drawen whose heades shal be of golde and feete of brasse CHAP. XXVII An Altar must be made vvith things belonging therto 9. Also the court of the tabernacle vvith hangings and pillers 20. And prouision of oyle for lampes THOV shalt make also an Altar of the wood setim which shal haue fiue cubites in length and as manie in bredth that is foure square and three cubites in height †And there shal be at the foure corners hornes of the same and thou shalt couer it with brasse †And thou shalt make for the vses therof pannes for to take the ashes and tongues and fleshhookes and fire pannes al the vessel thou shalt make of brasse †And a grate in maner of a nette of brasse at the foure corners wherof shal be foure ringes of brasse †which thou shalt put vnder the hearth of the Altar and the grate shal be vnto the middes of the Altar †Thou shalt make also two barres for the Altar of the wood setim which thou shalt couer with plates of brasse †and thou shalt drawe them through ringes and they shal be on both sides of the Altar to carrie it †Not massie but emptie and hollow in the inside shalt thou make it as it was shewed thee in the Mount †Thou shalt make also the court of the tabernacle in the south part wherof against the south there shal be hanginges of twisted silke one side shal hold in length an hundred cubites †And twentie pillers with as manie feete of brasse which shal haue heades with their engrauinges of siluer †In like maner also on the north side there shal be in length hanginges of an hundred cubites twentie pillers and feete of brasse as manie and their heades with their engrauinges of siluer †But in the bredth of the court that looketh to the west there shal be hanginges of fiftie cubites and ten pillers and as manie feete †In that bredth also of the court which looketh to the east there shal be fiftie cubites †in the which there shal be deputed to one side hanginges of fiftene cubites and three pillers and as manie feete †and in the other side there shal be hanginges conteyning fiftene cubites three pillers and as manie feete †And in the entring of the court there shal be made an hanging of twentie cubites of hyacinth and purple and scarlet twise died and twisted silke with embrodered worke it shal haue foure pillers with as manie feete †Al the pillers of the court round about shal be garnished with plates of siluer siluer heades and feete of brasse †In length the court shal occupie an hundred cubites in bredth fiftie the height shal be of fiue cubites and it shal be made of twisted silke and shal haue feete of brasse †Al the vessel of the tabernacle for al vses and ceremonies the pinnes as wel of it as of the court thou shalt make of brasse †Command the children of Israel that they bring thee oyle of the oliuetrees the purest and beaten with a pestil that a lampe may burne alwayes †in the tabernacle of the testimonie without the veile that is drawen before the testimonie And Aaron and his sonnes shal place it that it may geue light before the Lord vntil the morning †It shal be a perpetual obseruance through out their succcessions before the children of Israel CHAP. XXVIII God commandeth Moyses to make diuers sortes of vestures for Aaron and his sonnes prescribing the matter maner and ornaments therof TAKE vnto thee also Aaron thy brother with his sonnes from among the children of Israel that they may doe the function of priesthoode vnto me Aaron Nadab and Abiu Eleazar and Ithamar †And thou shalt make an holie vesture to Aaron thy brother for glorie and bewtie †And thou shalt speake to al the wise of hart whom I haue replenished with the spirit of wisdome that they make Aarons vestures wherin he being sanctified may minister to me †And these shal be the vestments that they shal make Rationale and an Ephod a tunike and a straite linnen garment a mitre and a girdle They shal make the holie vestments for thy brother Aaron and his sonnes that they may doe the function of priesthood vnto me †And they shal take gold and hyacinth and purple and scarlet twise died and silke †And they shal make the Ephod of gold and hyacinth and purple and scarlet twise died and twisted silke embrodered with diuers colours †It shal â—â—uâ— two edges ioyned in the toppe on both sides that they â—aâ— be closed together †The verie Workemanship also and al the varietie of the worke shal be of gold and hyacinth and purple and scarlet twise died and twisted silke †And thou shalt take two Onyx stones and shalt graue in them the names of the children of Israel †six names in one stone and the other six in the other according to the order of their natiuitie †After the worke of a grauer and the grauing of a lapidarie thou shalt graue them with the names of the children of Israel sette in gold and compassed about †and thou shalt put them in both sides of the Ephod a memorial for the children of Israel And Aaron shal beare their names before the Lord vpon both shoulders for a remembrance †Thou shalt make also hookes of gold â€
that passeth to the naming halfe a sicle according to the measure of the temple A sicle hath twentee aboles The halfe part of a sicle shal be offered to the Lord. †He that is accounted in the number for twentie yeares and vpward shal giue price †The rich man shal not adde to halfe a sicle and the poore man shal diminish nothing †And the money being receiued which was contributed of the children of Israel thou shalt deliuer vnto the vses of the tabernacle of testimonie that it may be a monument of them before the Lord and he may be propitious to their soules †And our Lord spake to Moyses saying †Thou shalt make also a lauer with his foote of brasse to wash in and thou shalt set it betwen the tabernacle of the testimonie and the Altar And water being put into it †Aaron and his sonnes shal wash therin their handes and feete †when they are going into the tabernacle of testimonie and when they are to come vnto the Altar to offer on it incense to the Lord †lest perhappes they die it shal be an euerlasting law to him and to his seede by successions †And our Lord spake to Moyses †saying Take spices of principal and chosen myrrh fiue hundred sicles and of cinnamon halfe so much that is two hundred fiftie sicles of calamus in like maner two hundred fiftie †and of casia fiue hundred sicles after the weight of the Sanctuarie of oile of oliues the measure hin †and thou shalt make the holie oile of vnction an ointment compounded by the art of an vnguentarie †and therof thou shalt anoynt the tabernacle of testimonie and the arke of the testament †and the table with the vessel therof the candlesticke and the furniture therof the Altars of incense †and of holocauste and al the furniture that perteyneth to the seruice of them †And thou shalt sanctifie al and they shal be most Holie he that shal touch them shal be sanctified †Thou shalt anoynt Aaron and his sonnes and shalt sanctifie them that they may doe the function of priesthood vnto me †To the children of Israel also thou shalt say This oile of vnction shal be holie vnto me through your generations †The flesh of man shal not be anoynted therewith and you shal make none other after the composition of it because it is sanctified and shal be holie vnto you †What man soeuer shal compound such and shal giue therof to a stranger shal be abandoned out of his people †And our Lord said to Moyses Take vnto thee spices stactee and onycha galbanum of swete sauour and the clearest frankincense al shal be of equal weight †and thou shalt make incense compounded by the worke of an vnguentarie exactly tempered and pure and most worthie of sanctification †And when thou hast beaten al into verie smal pouder thou shalt set of it before the tabernacle of testimonie in the place where I wil appeare to thee Most Holie shal the incense be vnto you †Such confection you shal not make vnto your owne vses because it is holie to the Lord. †What man soeuer shal make the like to enioy the smel therof shal perish out of his people CHAP. XXXI Beseleel and Ooliab are deputed by our Lord to make the Tabernacle and the things belonging thereto 12. The obseruation of the sabbath day is againe commanded 18 And our Lord deliuereth to Moyses tvvo tables vvritten with the singer of God AND our Lord spake to Moyses saying †Behold I haue called by name Beseleel the sonne of Vri the sonne of Hur of the tribe of Iuda †and I haue replenished him with the spirit of God with wisdome vnderstanding and knowledge in al worke †to deuise whatsoeuer may be artificially made of gold and siluer and brasse †of marble and precious stones and diuersitie of wood †And I haue geuen him for his felow Ooliab the sonne of Achisamech of the tribe of Dan. And in the hart of euerie skilful man haue I put wisdome that they may make al things which I haue commanded thee †the tabernacle of couenant and the arke of testimonie and the propitiatorie that is ouer it and al the vessel of the tabernacle †and the table and the vessel therof the candlesticke most pure with the vessel therof and the Altares of incense †and of holocauste and al their vessel the lauer with his foote †the holie vestments in the ministerie for Aaron the priest and for his sonnes that they may execute their office about the sacred things †the oile of vnction and the incense of spices in the Sanctuarie al thinges which I haue commanded thee shal they make †And our Lord spake to Moyses saying †Speake to the children of Israel and thou shalt say to them See that you keepe my sabbath because it is a signe betwen me and you in your generations that you may know that I am the Lord which sanctifie you †Keepe you my sabbath for it is holie vnto you he that shal pollute it dying shal die he that shal doe worke in it his soule shal perish out of the middes of his people †Six dayes shal you doe worke in the seuenth day is the sabbath the holie rest to the Lord. Euerie one that shal doe any worke in this day shal die †Let the children of Israel keepe the Sabbath and celebrate it in their generations It is an euerlasting couenant †betwen me and the children of Israel and a signe perpetual for in six dayes the Lord made heauen and earth and in the seuenth he ceased from worke †And our Lord when he had ended such speaches in mount Sinai gaue vnto Moyses two stone tables of testimonie written with the finger of God CHAP. XXXII The people Aaron consenting make adore the image of a calfe 7. which God reueâ—ling to Moyses 11. be praieth our Lord for Abraham Isaac and Iacobs sake to spare the people and performe his promise 14. VVherwith God is pacified 15. Yet Moyses coming from the Mount and seeing the calfe and idolatrie throweth downe the tables and breaketh them 20. destroyeth the idol 21. blameth Aaron 27. causeth manie Idolaters to be slaine 31. and againe prayeth for the people AND the people seeing that Moyses made tariance ere he came downe from the mount being assembled against Aaron they sayd Arise make vs goddes that may goe before vs for what hath chanced to this Moyses the man that brought vs out of the Land of Aegypt we know not †And Aaron sayd to them Take the golden earlettes from the eares of your wiues and sonnes and daughters bring them to me †And the people did that he had coÌ„manded bringing the earlettes to Aaron †Which when he had receiued he formed them by founders worke and made of them “ a molten calfe And they sayd These are thy
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
wife and commit aduontrie with his neighbours wife dying let them die both the adulterer and the aduoutresse †He that lieth with his stepmother and reuealeth the ignominie of his father dying let both die their bloud be vpon them †If anie man lie with his daughter in law let both die because they haue done an heinous fact their bloud be vpon them †He that lieth with man as if he should companie with woman both haue committed abomination dying let them die their bloud be vpon them †He that besides his wife the daughter marieth her mother hath done wickednes he shal burne aliue with them neither shal there so great abomination remaine in the middes of you †He that shal companie with beast and cattel dying let him die the beast also doe ye kil †The woman that shal lie vnder anie beast shal be killed together with the same their bloud be vpon them †He that taketh his sister the daughter of his father or the daughter of his mother and seeth her turpitude and she beholdeth her brothers ignominie they haue committed a shameful thing they shal be slaine in the sight of their people because they haue reuealed one an others turpitude and they shal beare their iniquitie †He rhat compaineth with a woman in her menstrual fluxe and reuealeth her turpitude and she openeth the fountaine of her bloud both shal be destroyed out of the middes of their people †The turpitude of thy aunt by thy mother and of thy aunt by thy father thou shalt not discouer he that doeth this hath disclosed the ignominie of his flesh both shal beare their iniquitie †He that compaineth with the wife of his vncle by the father or of his vncle by the mother and reuealeth the ignominie of his kinted both shal beare their sinne without children they shal die †He that marieth his brothers wife doth an vnlawful thing he hath reuealed his brothers turpitude they shal be without children †Keepe my lawes and iudgementes and doe them lest the land which you shal enter into and inhabite vomite out you also †Walke not in the ordinances of the nations which I wil expel before you For al these thinges haue they done and I haue abhorred them †But to you I speake Possesse their land which I wil geue you for an inheritance a land flowing with milke and honie I the Lord your God that haue seperated you from other peoples †Therfore doe you also seperate the cleane beast from the vncleane and the cleane foule from the vncleane pollute not your soules in beastes and birdes and al thinges that moue on the earth and which I haue shewed vnto you to be polluted †You shal be holie vnto me because I the Lord am holie and I haue separated you from other peoples that you should be mine †Man or woman in whom is a pithonical or diuining spirite dying let them die they shal stone them their bloud be vpon them CHAP. XXI At what funerals Priests may not be present 7. VVhat wemen they may not marie 9. a priests daughter committing fornication must be burned 10. The high Priest shal not vncouer his head nor rent his garment nor be present at anie funeral nor at al goe forth of the holie place 13. when he marieth he must take a virgin 16. None that hath a blemish in his bodie though he be of Aarons stock shal minister in the Sanctuarie nor approch to the Altar OVR Lord said also to Moyses Speake to the priestes the sonnes of Aaron and thou shalt say to them Let not a priest be contaminated in the deathes of his citizens †but onlie in his kinne and nigh of bloud that is to say vpon his father and mother and sonne and daughter brother also †and sister being a virgin which hath not bene maried to a husband †but neither in the prince of his people shal he be contaminated †Neither shal they shaue their head nor beard nor make incisions in their flesh †They shal be holie to their God and shal not pollute his name for the burnt sacrifice of the Lord and breades of their God doe they offer and therfore they shal be holie †A whore and a vile strumpette he shal not take to wife nor her that is put away from her husband because they are coÌ„secrated to their God †and offer the breades of proposition Be they holie therfore because I also am holie the Lord that sanctifie them †The daughter of a priest if she be taken in whordome dishonour the name of hir father shal be burnt with fire †The grand bishoppe that is to say the priest that is greatest among his brethren vpon whose head hath bene poured the oyle of vnction and whose handes were consecrated in priesthood and who was reuested with the holie vestimentes shal not vncouer his head he shal not rent his garments †and to no dead person shal he enter in at al. vpon his father also and mother shal he not be contaninated †Neither shal he goe forth out of the holie places lest he pollute the SaÌ„ctuarie of the Lord because the oyle of the holie vnction of his God is vpon him I the Lord. †He shal take a virgin vnto his wife †but a widow and her that is put away and a filth and a whore he shal not take but a maide of his owne people †that he mingle not the stocke of his kinred with the common people of his nation because I am the Lord that sanctifie him †And our Lord spake to Moyses saying †Speake to Aaron The man of thy seede throughout their families that hath a blemish shal not offer breades to his God †neither shal he approch to his ministerie If he be blinde if lame if he haue a litle or a great or a crooked nose †if his foote be broken if his hand †if he be crooke backed or blere eyed or haue a pearle in his eye or a continual scabbe or drie scurffe in his bodie or be burnt †Euerie one that hath a blemish of the seede of Aaron the priest shal not approch to offer the hostes to the Lord nor the breades to his God †He shal eate notwithstanding of the breades that are offered in the Sanctuarie †yet so that he enter not within the vâ—ilen or approch to the altar because he hath a blemish and he must not contaninate my Sanctuarie I the Lord that sanctifie them †Moyses therfore spake to Aaron and to his sonnes and to al Israel al thinges that had bene commanded him CHAP. XXII VVho may eate of sanctified things 17. And what things may be offered OVR Lord also spake to Moyses saying †Speake to Aaron and to his sonnes that they beware of those that are the consecrated thinges of the children of Israel and contaninate not the name of the thinges sanctified to me which
said There are six hundred thousand footemen of this people sayest thou I wil geue them flesh to eate a whole moneth †Why shal a multitude of sheepe and oxen be killed that it may suffise for meate or shal al the fishes of the sea be gathered togeather for to fil them †To whom our Lord answered Why is the hand of the Lord vnable Now presently thou shalt see whether my word shal be accomplished in deede †Moyses therfore came and told the people the wordes of our Lord assembling seuentie men of the ancientes of Israel whom he caused to stand about the tabernacle †And our Lord descended in a cloude and spake to him taking a way of the spirit that was in Moyses and geuing to the seuentie men And when the spirit had rested on them they prophecied neither ceased they any more †And there had remained in the campe two men of the which one was called Eldad and the other Medad vpon whom the spirit rested for they also had bene enrolled and were not gone forth to the tabernacle †And when they prophecied in the campe there ran a boy and told Moyses saying Eldad and Medad do prophecie in the campe †Forthwith Iosue the sonne of Nun the minister of Moyses and chosen of manie said My Lord Moyses forbid them †But he said Why hast thou emulation for me O that al the people might prophecie and that our Lord would geue them his spirit †And Moyses returned and the ancientes of Israel into the campe †And a winde coming forth from our Lord taking quailes ouer the sea brought them and let them fal into the campe the space of one daies iourney on euerie side of the campe round about and they did flie in the ayre two cubites high ouer the earth †The people therfore rising vp al that day and the night and the next day gathered togeather a multitude of qualies he that did least ten cores and they dried them round about the campe †As yet the flesh was in their teeth neither had that kind of meate failed and behold the furie of our Lord being prouoked against the people stroke them with an exceding great plague †And that place was called The Sepulchres of concupiscence for there they buried the people that had lusted And departing from the Sepulchres of concupiscence they came vnto Haseroth and taried there CHAP. XII Marie and Aaron murmur against Moyses 6. whom God praiseth aboue other prophetes 10. Marie being stricken with leprosie Aaron confesseth his fault 13. Moyses prayeth for her and after seuen daies separation from the campe she is restored AND Marie and Aaron spake against Moyses for his wife the Aethiopian †and they said hath our Lord spoken by Moyses onlie hath he not spoken to vs also in like manner Which when our Lord had heard †For Moyses was the mildest man aboue al men that dwelt vpon the earth †immediatly he spake to him and to Aaron and Marie Goe forth you three onlie to the tabernacle of couenant And when they were come forth †our Lord descended in the piller of a cloude and stoode in the entrie of the tabernacle calling Aaron and Marie Who going vnto him †he said to them Heare my wordes If there shal be among you a prophete of the Lord in vision wil I appeare to him or in sleepe I wil speake ho him †But my seruant Moyses is not such an one who in al my house is most faythful †for mouth to mouth I speake to him and plainely and not by riddels and figures doth he see the Lord. Why therfore did you not feare to detract from my seruant Moyses †And being wrath against them he went away †the cloude also departed that was ouer the tabernacle and behold Marie appeared white with leprosie as it were snow And when Aaron had looked on her and saw her wholy couered with leprosie †he said to Moyses I besech thee my Lord lay not vpon vs this sinne which we haue foolishly committed †let not this woman be as it were dead and as an abortiue that is cast forth of the mothers wombe Lo now the one halfe of her flesh is deuoured with the leprosie †And Moyses cried to our Lord saying God I besech thee heale her †To whom our Lord answered If her father had spitte vpon her face ought she not to haue bene ashamed seuen daies at the least Let her be separated seuen daies without the campe and afterwards she shal be called againe †Marie therfore was shut forth without the campe seuen daies and the people moued not from that place vntil Marie was called againe CHAP. XIII From the desert of Pharan Moyses sendeth twelue men of euerie tribe one to view the Land of Chanaan 17. changeth Osee his name into Iosue 18. instructeth them which way to goe and what to note in the land 22. which they performe 26. and after fourtie dayes returne bringing with them fruites in token of the landes fertilitie 29. but in other respects the rest besides Caleb and Iosue discoureging the people make them to murmur AND the people marched from Haseroth pitching their tentes in the desert of Pharan †And there our Lord spake to Moyses saying †Send men that may view the Land of Chanaan which I wil geue to the children of Israel one of euerie tribe of the princes †Moyses did that which our Lord had commanded from the desert of Pharan sending principal men whose names be these †Of the tribe of Ruben Samua the sonne of Zechur †Of the tribe of Simeon Saphat the sonne of Huri †Of the tribe of Iuda Caleb the sonne of Iephone †Of the tribe of Issachar Igal the sonne of Ioseph †Of the tribe of Ephraim Osee the sonne of Nun. †Of the tribe of Beniamin Phalâ—â— the sonne of Raphu †Of the tribe of Zabulon Geddiel the sonne of Sodi †Of the tribe of Ioseph of the scepter of Manasses Gaddi the sonne of Susi †Of the tribe of Dan Ammiel the sonne of Gemalli †Of the tribe of Aser Sthuâ— the sonne of Michael †Of the tribe of Nephthali Nahabi the sonne of Vapsi †Of the tribe of Gad Guel the sonne of Machi †These are the names of the men whom moyses sent to view the Land and he called Osee the sonne of Nun Iosue †Moyses therfore sent them to view the Land of Chanaan and said to them Goe vp by the south side And when you shal come to the mountaines †view the Land what it is and the people that are the inhabitantes therof whether they be strong or weake few in number or manie †the land it self whether it be good or badde what manner of cities walled or without walles †the ground fatte or barren wooddie or without trees Be of good courage and bring vs of the fruites of the Land And it was
speake ought els but that which the Lord commandeth †Balac therfore said Come with me into an other place whence thou mayest see part of Israel and canst not see the whole from thence curse them †And when he had brought him into a high place vpon the toppe of the mountaine Phasga Balaam builded seuen altares laying thereon calues and rammes †he said to Balac Stand here beside thy holocaust whiles I goe to meete him †Whom when our Lord had mette and had put the word in his mouth he said Returne to Balac and thus thou shalt speake to him †Returning he found him standing beside his holocauste and the princes of the Moabites with him To whom Balac said What hath the Lord spoken †But he taking vp his parable said Stand Balac and harken heare thou sonne of Sephor †God is not as man that he may lie nor as the sonne of man that he may be changed Hath he said then and wil he not doe hath he spoken and wil he not fulfil †I was brought to blesse the blessing I am not able to stay †There is no Idol in Iacob neither is there simulachre to be seene in Israel The Lord his God is with him and the sound of the victorie of the king in him †God hath brought him out of Aegypt whose strength is like to the vnicorne †There is no South saying in Iacob nor diuination in Israel In their times it shal be said to Iacob and Israel what God hath wrought †Behold the people shal rise vp as a lionesse and as a lion shal raise it self It shal not lie downe til it deuoure the pray and drinke the bloud of the slaine †And Balac said to Balaam neither curse nor blesse him †And he said Did I not tel thee that whatsoeuer God should command me that would I doe †And Balac said to him Come and I wil bring thee to an other place if happely it please God that thence thou mayest curse them †And when he had brought him vpon the toppe of the mountaine Phogor which looketh to the wildernesse †Balaam said to him Build me here seuen altares and prepare as manie calues and rammes of the same number †Balac did as Balaam had said and he laide the calues and the rammes on euerie altar CHAP. XXIIII Balaam forced by the euidence of truth though not conuerted in wil to serue God whom he confesseth to be omnipotent prophecieth stil more good of Israel 10. wherefore Balac interrupteth him and he answereth plainly that God almightie wil haue it so 15. And so proceeding he prophecieth of CHRIST 20. Also of Amalacheites Cineites and Italians AND when Balaam had seene that it pleased our Lord that he should blesse Israel he went not as before he had gone to seeke Southsaying but directing his countenance against the desert †and lifting vp his eies he saw Israel abiding in their tentes by their tribes and the spirit of God coming vehemently vpon him †taking vp his parable he said Balaam the sonne of Beor hath said The man hath said whose eye is stopped †The hearer of the wordes of God hath said he that hath beholden the vision of the Omnipotent he that falleth and so his eies are opened †How beautiful are thy tabernacles ô Iacob and thy tentes ô Israel †As wooddie valleis as watered gardens beside the riuers as tabernacles which the Lord hath pitched as cedres by the waters side †Water shal flow out of his bucket and his seede shal be into manie waters For Agag shal his king be taken away and his kingdom shal be taken away †God hath brought him out of Aegypt whose strēgth is like to the rhinocerote They shal deuoure nations his enimies and breake their bones and pearce them with arrowes †Lying he hath slept as a lion and as a lionesse whom none shal be bold to rayse vp He that blesseth thee him self also shal be blessed he that curseth thee shal be reputed accurst †And Balac being angrie against Balaam clapping his handes together said To curse mine enemies I called thee whom thou contrariewise hast blessed the third time †returne to thy place I was determined verily to honour thee magnifically but the Lord hath depriued thee of the honour appointed †Balaam made answer to Balac did I not say to thy messengers whom thou didst send to me †If Balac would geue me his house ful of siluer and gold I can not passe the word of the Lord my God to vtter of my owne minde either any good or euil but whatsoeuer the Lord shal say that wil I speake †But yet going to my people I wll geue thee counsel what thy people shal doe to this people in the last time †Therfore taking vp his parable againe he said Balaam the sonne of Beor hath said The man whose eye is stopped hath said †the hearer of the wordes of God hath said who knoweth the doctrine of the Highest and seeth the visions of the Omnipotent who falling hath his eies opened †I shal see him but not now I shal behold him but not neere A STARRE SHAL RISE out of Iacob and a rodde shal arise from Israel and shal strike the dukes of Moab and shal waist al the children of Seth. †And Idumea shal be his possession the inheritance of Seir shal come to their enemies but Israel shal doe manfully †Of Iacob shal he be that shal rule and shal destroy the remaines of the citie †And when he had seene Amalec taking vp his parable he said Amalec the beginning of Gentiles whose latter endes shal be destroyed †He saw also the Cineite and taking vp his parable he said Thy habitation in deede is strong but if thou build thy nest in a rocke †and thou be chosen of the stocke of Cin how long shalt thou be able to continew For Assur shal take thee †And taking vp his parable againe he spake Alas who shal liue when God shal doe these thinges †They shal come in galleies from Italie they shal ouercome the Assyrians and shal waist the Hebrewes and at the last them selues also shal perish †And Balaam rose and returned into his place Balac also returned the way that he came CHAP. XXV By carnal fornication manie are drawen to spiritual For which twentie foure thousand are slaine 10. Phinees his Zele in stabbing to death two fornicators is commended by God and rewarded AND Israel at that time abode in Settim and the people fornicated with the daughters of Moab †who called them to their sacrifices And they did eate and adore their goddes †And Israel was professed to Beelphegor and our Lord being angtie †said to Moyses Take al the princes of the people and hang them vp against the sunne on gibbettes that my furie may be auerted from Israel †And Moyses said to the Iudges of Israel
Israel †And the children of Israel did euil in the sight of our Lord and serued Baalim †And they left our Lord the God of their fathers that had brought them out of the Land of Aegypt and folowed strange goddes and the goddes of the peoples that dwelt round about them and adored them and they prouoked our Lord to anger †leauing him and seruing Baal and Astaroth †And our Lord being wrath against Israel deliuered them into the handes of ransackers who tooke them and sold them to the enemies that dwelt round about neither could they resist their aduersaries †but whither soeuer they had meant to goe the hand of our Lord was vpon them as he spake and sware to them and they were vehemently afflicted †And our Lord raysed vp Iudges that should deliuer them from the handes of the wasters but neither would they heare them †fornicating with strange goddes and adoring them They did quickly forsake the way in the which their fathers had gone and hearing the commandementes of our Lord they did al thinges contrarie †And when our Lord raysed vp Iudges in their daies he was moued with mercie and heard the groninges of the afflicted and deliuered them from the slaughter of the wasters †But after the Iudge was dead they returned and did much worse things then their fathers had done folowing strange goddes seruing them and adoring them They left not their inuentions and the verie hard way by which they were accustomed to walke †And the furie of our Lord was angrie against Israel said Because this nation hath made my couenāt frustrate which I had made with their fathers hath cōtemned my voice †I also wil not destroy the nations which Iosue did let alone and died †that in them I may trie Israel whether they wil keepe the way of the Lord and walke in it as their fathers kept it or no. †Our Lord therfore left al these nations and would not quickly ouerthrow them neither deliuered them into the handes of Iosue CHAP. III. The people associating them selues with Gentiles against whom they ought to fight 8. are inuaded by forraine kinges 9. but repenting are deliuered by Othoniel 12. Falling againe afflicted and repenting 15. are deliuered by Aod 21. secretely killing Eglon their enemie 31. After him Samgar defendeth Israel against the Philisthimes THESE are the Nations which our Lord left that in them he might instruct Israel and al that had not knowen the warres of the Chananeites †that afterward their children might lerne to fight with their enemies and to be accustomed to warre †the fiue princes of the Philisthimes and the Chananeite and Sidonian and Heueite that dwelt in mount Libanus from mount Baal Hermon to the entring into Emath †And he left them that in them he might trie Israel whether they would heare the commandementes of our Lord which he had commanded their fathers by the hand of Moyses or not †Therfore the children of Israel dwelt in the middes of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite †and they tooke their daughters to wiues and them selues gaue their owne daughters to their sonnes serued their goddes †And they did euil in the sight of our Lord and forgat their God seruing Baalim and Astaroth †And our Lord being wrath against Israel deliuered them into the handes of Chusan Rasathaim the king of Mesopotamia and they serued him eight yeares †And they cried to our Lord who raysed them vp a sauiour and deliuered them to witte Othoniel the sonne of Cenez the yonger brother of Caleb †and the Spirit of our Lord was in him and he iudged Israel And he went forth to fight and our Lord deliuered into his handes Chusan Rasathaim the king of Syria and oppressed him †And the land rested fourtie yeares and Othoniel the sonne of Cenez died †And the children of Israel added to doe euil in the sight of our Lord who strengthned against them Eglon the king of Moab because they did euil in his sight †And he ioyned to him the children of Ammon and Amalec and he went and stroke Israel and possessed the Citie of palmes †And the children of Israel serued Eglon the king of Moab eightene yeares †and afterward they cried to our Lord who raysed vp vnto them a sauiour called Aod the sonne of Gera the sonne of Iemini who vsed both handes for the right And the children of Israel sent by him presentes to Eglon the king of Moab †Who made him self a two edged sword hauing in the middes a hafte in length the palme of a hand and was girded therwith vnder his cassocke on the right thigh †And he presented the giftes to Eglon the king of Moab And Eglon was exceeding grosse †And when he had presented the giftes vnto him he brought his felowes on the way that came with him †And returning from Galgal where the Idols were he said to the King I haue a secrete message to thee ô king And he commanded silence and al being gone forth that were about him †Aod went in to him and he sate in a sommer chamber alone and he said A word from God I haue to thee Who forthwith rose out of his throne †And Aod put forth his left hand and tooke the dagger from his right thigh and fastened it into his bellie †so mightely that the haft folowed the blade in the wound and was closed vp fast with the most fatte grease Neither did he plucke out the dagger but as he had striken so leift it in the bodie and forthwith by the secrete partes of nature the ordure of the bellie came forth †But Aod shutting the doores of the chamber very diligently and locking them sure †went out by a posterne doore And the kinges seruantes going in saw the doores of the chamber shut and they said Peraduenture he purgeth his bellie in the sommer chamber †And expecting long til they were ashamed and seeing that no man did open they tooke a key and opening they found their lord on the earth lying dead †But Aod whiles they were trubled escaped and passed by the Place of Idols whence he had returned And he came into Seirath †and forthwith the trumpet sounded in the mount of Ephraim and the children of Israel went downe with him him self going in the front †Who said to them Folow me for our Lord hath deliuered our enemies the Moabites into our handes And they went downe after him and occupied the fordes of Iordan which bring ouer into Moab and they suffered no man to passe †but they stroke the Moabites at that time about ten thousand al stoute and strong men none of them could escape †And Moab was humbled that day vnder the hand of Israel and the Land rested eightie yeares †After him was Samgar the sonne of Anath who stroke of the
according to al the benefites that he had done to Israel CHAP. IX Abimelech Gedeons concubins sonne killeth his brethren 7. onlie the yongest escapeth by aparable expostulateth the iniurie donne to his fathers house 23. Shortly the Sichemites detest Abimelech 26. Gaâ—l conspireth against him but is ouercome 50. Finally Abimalech is wounded to death by a woman AND Abimelech the sonne of Ierobaal went into Sichem to his mothers brethren and spake to them and to al the kinred of the house of his mothers father saying †Speake to al the men of Sichem whether is better for you that seuentie men haue dominion ouer you al the sonnes of Ierobaal or that one man haue dominion ouer you and withal consider that I am your bone and your flesh †And his mothers brethren spake of him to al the men of Sichem al these wordes and inclined their hartes after Abimelech saying He is our brother †And they gaue him seuentie weight of siluer out of the temple of Baalberit Who hyred therewith vnto him self needie men and vagaboundes and they folowed him †And he came into his fathers house in Ephra and murdered his brethren the sonnes of Ierobaal seuentie men vpon one stone and there remayned Ioatham the youngest sonne of Ierobaal and was hidde †And al the men of Sichem assembled together al the families of the citie of Mello and they went made Abimelech king beside the oke that stood in Sichem †Which being told to Ioatham he went and stoode in the toppe of mount Garizim and lifting vp his voice he cried and said Heare me ye men of Sichem so as God may heare you †“ The trees went to anointe a king ouer them and they said to the oliue tree Reigne ouer vs. †Which answered Can I forsake my fatnes which both goddes do vse and men and come to be promoted among the trees †And the trees said to the figge tree Come and take the kingdome ouer vs. †Which answered them Can I forsake my sweetenes and my most sweete fruites and go to be promoted among the other trees †And the trees spake to the vine Come and reigne ouer vs. †Which answered them Can I forsake my wine that chereth God and men be promoted among the other trees †And the trees said to the rhamnus Come and reigne ouer vs. †Who answered them If in deede you make me your king Come and rest vnder my shadow but if you meane it not let there fyre issue forth of the rhamnus and deuoure the ceders of Libanus †Now therfore if you haue wel and without sinne appointed Abimelech king ouer you and haue dealt wel with Ierobaal and with his house and haue requitted him the like for his benefites who fought for you †and put his life in dangers that he might deliuer you from the hand of Madian †who now are risen against my fathers house and haue killed his sonnes seuentie men vpon one stone and haue made Abimelech the sonnè of his handmaide king ouer the inhabitantes of Sichem because he is your brother †If therfore you haue dealt wel and without fault with Ierobaal and his house reioyse this day in Abimelech and reioyse he in you †But if vniustly let there fyre issue forth from him and consume the inhabitantes of Sichem and towne of Mello and let there fire goe forth from the men of Sichem and from the towne of Mello and deuoure Abimelech †Which thinges when he had said he fled and went into Bera and dwelt there for feare of Abimelech his brother †Abimelech therfore reigned ouet Israel three yeares †And our Lord sent a verie euil spirit betwen Abimelech and the inhabitantes of Sichem Who began to detest him †and to lay the wickednes of the murdering of the seuentie sonnes of Ierobaal and the sheading of their bloud vpon Abimelech their brother and vpon the rest of the princes of the Sichimites that had holpen him †And they sette an ambushment against him on the toppe of the mountaines and whiles they taryed for his coming they committed robberies taking prayes of them that passed by and it was told Abimelech †And Gaal the sonne of Obed came with his brethen and passed into Sichem At whose coming the inhabitantes of Sichem taking courage †issued forth into the fieldes wasting the vineyardes and treading the grapes and gathering companies of musicions went into the temple of their god and in their bankettes and cuppes cursed Abimelech †Gaal the sonne of Obed crying Who is Abimelech and what is Sichem that we should serue him Is he not the sonne of Ierobaal and hath made Zebul his seruant prince ouer the men of Empor the father of Sichem Why then shal we serue him †would God that some man would geue this people vnder my hand that I might take Abimelech out of the way And some said to Abimelech Gather together a multitude of an armie and come †For Zebul the prince of the citie hearing the wordes of Gaal the sonne of Obed was very wrath †and sent messengers secretely to Abimelech saying Behold Gaal the sonne of Obed is come into Sichem with his brethren and rayseth the citie against thee †Arise therfore in the night with the people that is with thee and lie hidde in the field †and betimes in the morning at sunne rysing sette vpon the citie And when he issueth forth against thee with his people do to him what thou shalt be able †Abimelech therfore arose with al his armie in the night and laide ambushementes nere to Sichem in foure places †And Gaal the sonne of Obed went forth stoode in the entrance of the gate of the citie And Abimelech rose and al his armie with him from the place of the ambushmentes †And when Gaal had seene the people he said to Zebul Behold a multitude cometh downe from the mountaines To whom he answered Thou seest the shadowes of the mountaines as it were heades of men and with this errour thou art deceiued †Againe Gaal said Behold there cometh downe people from the nauel of the land and one trouppe cometh by the way that looketh to the oke †To whom Zebul said Where is now thy mouth wherwith thou didst speake Who is Abimelech that we should serue him Is not this the people which thou didst despise Goe forth and fight against him †Gaal therfore went the people of the Sichimites looking on and fought against Abimelech †who pursewed him fleeing and driue him into the citie and there were slaine of his part manie vnto the gate of the citie †and Abimelech sate in Ruma but Zebul expelled Gaal and his companions out of the citie neither did he suffer them to abide in it †Therfore the day folowing the people went forth into the field Which being told to Abimelech †he tooke his armie and diuided
it into three troupes setting ambushmentes in the fieldes And seeing that the people came out of the citie he arose set vpon them †with his owne troupe oppugning and besieging the citie and two troupes scattered through the field pursewed the aduersaries †Moreouer Abimelech al that day oppugned the citie which he tooke killed the inhabitantes therof and destroyed it so that he sowed salt in it †Which when they had heard that dwelt in the towre of Sichem they entered into the temple of their god Berith where they had made a couenant with him and therof the place had taken his name which was exceding wel fensed †Abimelech also hearing that the men of the towre of Sichem were gathered together †he went vp into mount Selmon with al his people and taking an axe he cut of the bough of a tree and laying it on his shoulder carying it he said to his companions That which you see me do doe ye out of hand †They therfore cutting of boughes from the trees euerie man as fast as he could folowed their captaine Who compassing the forte burnt it and so it came to passe that with the smoke and the fyre a thousand persons were slaine men and wemen together of the inhabitantes of the towre of Sichem †And Abimelech departing thence came to the towne of Thebes which compassing he besieged with his armie †And there was in the middes of the citie an high towre to the which were fled both men and wemen together and al the princes of the citie the gate being shut very strongly and they standing vpon the batlementes of the towre by the bulwarkes †And Abimelech coming nere the towre fought manfully and approching to the doore endeuoured to put fire vnder it †and behold one woman casting from aboue a peece of a milstone dashed it against the head of Abimelech and brake his brayne †Who called by and by his esquire and said to him Draw out thy sword and strike me lest perhaps it be said that I was slaine of a woman Who doing as he was commanded slew him †And when he was dead al that were with him of Israel returned into their seates †and God repayed the euil that Abimelech had done against his father killing his seuentie brethren †The Sichemites were also rewarded for that which they had wrought and the curse of Ioatham the sonne of Ierobaal came vpon them ANNOTATIONS CHAP. IX 8. The trees went to annoint a king According to the historie Ioatham Gedeons youngest sonne by a parable iustly expostulateth the iniurie donne by the Sichemites to his fathers house in preferring a base bound womans sonne and cruelly murdering the rest of his sonnes who with much trauel and manie dangers of his owne life had deliuered them from seruitude But in the spiritual sense which as the ancient fathers note is chiefly intended Idolaters and Heretikes are reproued who rather accept of vniust vsuâ—peâ—s that wil serue their licentious appetites and mantaine vice and wickednes then to be ruled by iust and lawful Superiors appointed by Gods ordinance indued with grace of the Holie Ghost signified by the oliue tree such as bring forth wholsome swete vertues signified by the sigge tree and are replenished with admirable fortitude signified by the vine tree and in their places set vp base ambitious crnel and crabbed spirites signified by the bramble or brere Thus Nemrod Abimelech Mahomet and innumerable other tyrantes haue benne aduanced especially Antichrist shal be extolled aboue al that is called God or is vvorshipped and shal most cruelly persecute al Chatholiques that wil not conforme them selues to his procedings But in fine as here is prefigured in Abimelech sire shal rise against this bramble Antichrist and shal denoure him and al his together S. Beda 99. in lib. Iudic. c. 6. CHAP. X. Thola ruleth in Israel twentie three yeares 3. lair twentie two 6. The people fal againe to idolatrie are afflicted by the Philisthimes and Ammonites 10. they crie to God for helpe who biddeth them cal for helpe to the goddes whom they haue serued 16. but crying stil to God and throwing away their idoles he hath compassion of them AFTER Abimelech there arose Ruler in Israel Thola the sonne of Phua the vncle of Abimelech a man of Issachar which dwelt in Samir of mount Ephraim †and iudged Israel three and twentie yeares and died and was buried in Samir †After him succeded Iair the Galaadite who iudged Israel for two and twentie yeares †hauing thirtie sonnes sitting vpon thirtie asse coltes princes of thirtie cities which of his name were called Hauoth Iair that is the townes of Iair vntil this present day in the Land of Galaad †And Iair died and was buried in the place which is called Camon †But the children of Israel ioyning new sinnes to their old did euil in the sight of our Lord serued the Idols Baalim and Astaroth the goddes of Syria and of Sidon and of Moab and of the children of Ammon and of the Philisthimes and they left our Lord and did not serue him †Against whom our Lord being wrath deliuered them into the handes of the Philisthijms and of the children of Ammon †And they were afflicted and sore opressed for eightene yeares al that dwelt beyond Iordan in the Land of the Amorrheite which is in Galaad †in so much that the children of Ammon passing ouer Iordan wasted Iudas and Beniamin and Ephraim and Israel was afflicted exceedingly †And crying to our Lord they said We haue sinned to thee because we haue forsaken our Lord God haue serued Baalim †To whom our Lord spake Haue not the Aegyptians and the Ammorrheites and the children of Ammon and the Philisthijms †the Sidonians also and Amalech and Chanaan oppressed you you cried to me and I deliuered you out of their hand †And yet you haue forsaken me and haue worshipped strange goddes therfore I wil not adde to deliuer you any more †goe and inuocate the goddes which you haue chosen let them deliuer you in the time of distresse †And the children of Israel said to our Lord We haue sinned render to vs whatsoeuer pleaseth thee only now deliuer vs. †In saying which thinges they threw away out of their coastes al the idols of strange goddes and serued our Lord God who sorowed for their miseries †Therfore the children of Ammon crying together pitcht their tentes in Galaad against whom the children of Israel being assembled camped in Maspha †And the princes of Galaad said euerie one to their neighbours Who of vs shal first beginne to fight against the children of Ammon shal be the duke of the people of Galaad CHAP. XI Iephte reiected by his brethrens is intreated by the ancientes of Galaad to returne and fight for them against the Ammonites 12. with whom he first pleadeth the cause of Israel
borders of Beniamin in the South and they shal say to thee The asses are found which thou dist goe to seeke and thy father letting goe the asses is careful for you and sayeth What shal I doe concerning my sonne †And when thou shalt depart thence and passe farder and thaâ—t come to the oke Thabor three men going vp to God into Bethel shal finde thee there one carying three kiddes and an other three manchettes of bread and an other carying a flagon of wine †And when they haue saluted thee they wil geue thee two loaues and thou shalt take them of their hand †After these thinges thou shalt come into the hil of God where the garrison of the Philisthiimes is and when thou shalt be entered there into the citie thou shalt meete there a flocke of prophetes coming downe from the excelse and before them psalterie and tymbrel and â—halme and harpe and themselues prophecying †And the Spirit of our Lord shal sease vpon thee and thou shalt prophecie with them and shalt be changed into an other man †Thefore when al these signes shal chance to thee doe whatsoeuer thy hand shal finde because our Lord is with thee †And thou shalt goe downe before me into Galgala for I wil come downe to thee that thou mayest offer oblation and immolate pacifique victimes seuen daies shalt thou expect til I come to thee and I wil shew thee what thou must doe †Therfore when he had turned away his shoulder to depart from Samuel God changed vnto him another hart and al these thinges came in that day †And they came to the foresaid hil and behold a troupe of prophetes meeting him the Spirit of our Lord seased vpon him and he prophecied in the middes of them †And al that had knowen him yesterday and the day before seing that he was with the prophetes did prophecie said to ech other What thing hath happened to the sonne of Cis what is Saul also among the prophetes †And one answered an other saying And who is their father therefore it was turned into a prouerbe What is Saul also among the prophetes †And he ceased to prophecie and came to the excelse †And Sauls vncle sayd to him and to his seruant Whitherwent you who answered To seeke the asses which when we had not found we came to Samuel †And his vncle sayd to him Tel me what Samuel sayd to thee †And Saul sayd to his vncle He told vs that the asses were found But concerning the word of the kingdom which Samuel had spoken to him he told him not †And Samuel called together the people to our Lord in Maspha †And sayd to the children of Israel Thus sayth our Lord the God of Israel I brought Israel out of Aegypt and deliuerd you from the hand of the Aegyptians and from the hand of al the kinges which afflicted you †But you this day haue reiected your God who only hath saued you out of al your euils and tribulations and you haue said Not so but appoint a king ouer vs. Now therefore stand before our Lord by your tribes and by your families †And Samuel brought al the tribes of Israel and the lotte fel on the tribe of Beniamin †And he brought the tribe of Beniamin and the kinreds thereof and it fel vpon the kindred of Metri and it came vnto Saul the sonne of Cis. They therfore sought him and he was not found †And after these thinges they consulted our Lord whether he would come thither And our Lord answered Behold he is hid at home †They ranne therefore and tooke him from thence and he stood in the middes of the people and he was higher then al the people from the shoulder and vpward †And Samuel said to al the people Certes you see whom our Lord hath chosen that there is not the like to him in al the people And al the people cried and sayd God saue the King †And Samuel spake to the people the law of the kingdom and wrote it in a booke and layd it vp before our Lord and Samuel dismissed al the people euerie one into his owne house †But Saul also departed vnto his house into Gabaa and there went with him part of the armie they whose hartes God had touched †But the children of Belial sayd What shal this fellow be able to saue vs and they despised him and brought him not presentes but he dissembled as though he heard not CHAP. XI Ammonites fighting against Iabes Galaad and the citie readie to yelde 5. Saul gathereth an armie 11. ouerthroweth the enimie 14. and is established King AND it came to passe as it were a moneth after Naas the Ammonite ascended and began to fight against Iabes of Galaad And al the men of Iabes sayd to Naas Make a league with vs and we wil serue thee †And Naas the Ammonite answered them In this wil I make a league with you that I may plucke out the right eyes of you al and may make you a reprochâ—â— al Israel †And the ancientes of Iabes sayd to him Graunt vnto vs seuen daies that we may send messengers vnto al the coastes of Israel and if there shal not be that may defend vs we wil come forth to thee †The messengers therefore came into Gabaa of Saul and they spake these wordes in the hearing of the people and al the people lifted vp their voice and wept †And behold Saul came folowing oxen out of the field and sayd What ayleth the people that they weepe And they told him the wordes of the men of Iabes †And the Spirit of our Lord seased on Saul when he had heard these wordes and his furie was exceding wrath †And taking both the oxen he cutte them into peeces and sent them into al the coastes of Israel by messengers saving Whosoeuer shal not goe forth and folow Saul and Samuel so shal it be done to his oxen Therefore the feare of our Lord inuaded the people and they went forth as it were one man †And he numbered them in Bezec and there were of the children of Israel three hundred thousand and of the men of Iuda thirtie thousand †And they sayd to the messengers that came Thus shal you say to the men that are in Iabes Galaad To morow when the sunne shal waxe hote you shal haue relife The messengers therefore came and told the men of Iabes Who were glad †And they said In the morning we wil come forth to you and you shal doe to vs whatsoeuer shal please you †And it came to passe when the morow was come Saul sette the people into three partes and entered into the middes of the campe in the morning watch and stroke Ammon vntil the day waxed hote and the rest were dispersed so that there were not left among them two together †And the people sayd to Samuel
speake against vs. These thinges did Dauid and this was decreed of him al the daies that he dwelt in the countrie of the Philistians †Achis therefore did credite Dauid saying Manie euils hath he wrought against his people Israel Therefore he shal be my seruant for euer CHAP. XXVIII The Philistians fighting against Saul Dauid promiseth fidelitie to Achis 3. Saul destroyeth magicians 6. but God not answering him 7. seeketh a woman that hath a Pithon spirite 12. willeth her to raise vp Samuel 15. who appearing fortelleth him that he and his sonnes shal die the next day AND it came to passe that in those daies the Philistijms gathered together their companies that they might be prepared to battel against Israel and Achis sayd to Dauid Knowing know thou now that thou shalt goe forth with me in the campe thou and thy men †And Dauid sayd to Achis Now thou shalt know what thy seruant wil doe And Achis sayd to Dauid And I wil appoint thee keper of my head al daies †And Samuel was dead and al Israel mourned for him and buried him in Ramatha his citie And Saul tooke al the magicians and soothsayers out of the land †And the Philistijms were gathered together and came and camped in Sunam and Saul also gathered together al Israel and came into Gelboe †And Saul saw the campe of the Philistijms and feared and his hart was afrayd excedingly †And he consulted our Lord and he answered him not neither by dreames nor by priestes nor by prophetes †And Saul sayd to his seruantes Seeke me a woman that hath a pithonical spirite and I wil goe to her and wil aske by her And his seruantes sayd to him There is a woman that hath a pithonical spirite in Endor †He therefore changed his habite and was clothed with other garmentes and he went himselfe and two men with him and they came to the woman in the night and sayd to her Deuine vnto me in the pythonical spirite and raise me vp whom I shal tel thee †And the woman sayd to him Loe thou knowest what great thinges Saul hath done and how he hath raysed the magicians and sothsayers out of the land why therefore doest thou lye in waite for my life that I may be slaine †And Saul sware vnto her in our Lord saying Our Lord liueth there shal no euil happen vnto thee for this thing †And the woman sayd to him Whom shal I rayse vp to thee Who sayd Raise me vp Samuel †And when the woman had seene Samuel she cried out with a loud voice and sayd to Saul Why hast thou deceiued me for thou art Saul †And the King sayd to her Feare not what sawest thou And the woman sayd to Saul I saw Goddes coming out of the earth †And he sayd to her What maner of forme hath he who sayd An old man is come vp and he is clothed with a mantel And “ Saul vnderstood that it was Samuel and he bowed himselfe vpon his face on the earth and adored †And Samuel sayd to Saul why hast thou disquieted me that I should be raised vp And Saul sayd I am in great distresse for the Philistijms fight against me and God is departed from me and would not heare me neither in the hand of prophetes not by dreames therefore I haue called thee that thou shouldest shew me what I shal doe †And Samuel sayd Why askest thou whereas our Lord is departed from thee and is passed to thine aduersarie †For our Lord wil doe to thee as he spake in my hand and he wil cut thy kingdome out of thy hand wil geue it to thy neighbour Dauid †because thou hast not obeyed the voice of our Lord neither didst thou the wrath of his furie in Amalec Therefore that which thou sufferest hath our Lord done to thee this day †And our Lord wil geue Israel also with thee into the handes of the Philistijms and to morow thou and thy sonnes shal be with me yea the campe also of Israel wil our Lord deliuer into the handes of the Philisthijms †And forthwith Saul fel stretched forth on the ground for he feared much the wordes of Samuel and there was no strength in him because he had not eaten bread al that day †That woman therefore went vnto Saul for he was very much trubled and sayd to him Behold thy handmaide hath obeied thy voice and I haue put my life in my hand and I heard the wordes which thou spakest to me †Now therefore heare thou also the voice of thy handmaide and I wil set before thee a morsel of bread that eating thou mayest recouer strength and be able to goe on thy iourney †Who refused and sayd I wil not eate But his seruantes and the woman forced him and at length hearing their voice he arose from the ground and sate vpon the bed †And that woman had a pasture fed calfe in the house and sâ—e made hast and killed him and taking meale kneded it and baked azimes †and sette before Saul and before his seruantes who when they had eaten rose vp and walked al that night ANNOTATIONS CHAP. XXVIII 14. Saul vnderstood that it vvas Samuel It is not defined nor certaine whetherthe soule of Samuel appeared or an euil spirit tooke his shape and spake to Saul S. Augustin li. 2. q. 3. ad Simplician proposeth both the opinions as probable VVhere first he sheweth that Samuels soule might appeare either brought thither by the euil spirite which is not so much to be merueled at as that our Lord and Sauiour suffered him self to be sette vpon the pinnacle of the temple and to be caried into a high mountaine by the diuel yea to be taken prisoner bound whipped and crucified by the diuels ministers or els that the spirite of the holie prophet was not raised by force of the inchantment or anie powre of the diuel but by Gods secrete ordinance vnknowen to the pythonical woman and to Saul and so appeared in the kings presence and stroke him with diuine sentence Againe he answereth that there may be a more easie and readie sense of this place to wit that Samuels spirite or soule was not in deede raised but an imaginarie illusion made by the diuels inchantment which semed to be Samuel and which the Scripture calleth by the name of Samuel as pictures or images are commonly called those persons or thinges which they represent So when we behold pictures in a table or on a wal we say this is Cicero that is Salust that Achilles that is Rome To this effect S. Augustin discourseth more at large in the place before cited But in an other worke written after de cura pro mortuis gerenda c. 15. teaching that soules of the dead appeare sometimes to the liuing he saieth expresly Samuel the prophet being dead foretold suture thinges to King Saul yet liuing Though some be of
opinion saieth he that Samuel himself appeared not but some euil spirit tooke his similitude And this last iudgement of S. Augustin is much confirmed first by the wordes of this text literally and plainly affirming that Samuel appeared and spake to Saul and Saul to him and that Saul vnderstood orâ—nevv not only thought imagined or supposed that it vvas Samuel Secondly this apparition came sooner preuenting the inchantment and in better order then the pithonical woman expected as appeareth by her answer saying she saw God or an excellent person ascending in comelie maner and attyre whereas euil spirites vsed to appeare as the Rabbins testifie in vglie bodies with the heeles into the ayer and head downward Thirdly the Author of Ecclestasticus ch 46. amongst the prayses of Samuel the prophet saieth he slept or died and certified the King and shevved to him the end of his life VVhere it semeth clere that the same person that died denounced Gods wil and sentence to Saul Moreouer if it had bene an illusion of an euil spirite it would hardly seme anie praise at al. Fourthly the diuel could not naturally foretel that Saul and his sonnes with manie of the people should be slaine the next day and Dauid reignâ— after him neither is it probable that God reueiled such secretes to euil spirites wherby men might take more occasion to folow nicromancie Fiftly most Fathers and Doctors are of the same iudgement S. Iustinus Martyr Dialogo cum Triphone S. Basil Epist 80. ad Eustathium S. Ambrose li. 1. in Luc. 1. S. Hierom. in Isaiae 7. Iosephus li. 6. c. 15. Antiq. and manie other old and late writers The chiefest argument for the other opinion is the authoritie of Tertullian li. de anima Procopius and Eucherius vpon this place and the vncertaine authors Questionum apud Iustinum q. 52. lib. de mirabil Sac. Script and Quest vet Testamenti q. 27. apud Augustinum tomo 3. et 4. As for the Protestantes denying that soules once parted from their bodies can appeare to anie aliue S. Augustin confuteth them both by this example of Samuel supposing the booke of Ecclesiasticus to be Canonical Scripture and of Moyses being dead and Elias yet liuing whom they hold also to be dead both appearing with Christ in his transfiguration Mat. 17. CHAP. XXIX Dauid going with the Philistijms towards the warre 4. the princes vrge and force the king to send him back THEREFORE al the companies of the Philistijms were gathered together into Aphec and Israel also camped vpon the fountaine which was in Iezrahel †And the princes in dede of the Philistijms marched in hundreds and thousandes but Dauid and his men were in the last companie with Achis †And the princes of the Philistijms sayd to Achis What meane these Hebrewes And Achis sayd to the princes of the Philistijms Doe you not knowe Dauid which was the seruant of Saul the king of Israel and is with me manie daies or yeares and I haue not found any thing in him since the day that he fled to me vntil this day †But the princes of the Philistijms were angrie against him and sayd to him Let this man returne and abide in his place wherein thou hast appointed him and let him not goe downe with vs into battel lest he become an aduersarie to vs when we shal beginne to fight for how can he otherwise pacifie his lord but in our heades †Is not this Dauid to whom they sang in dances saying Saul hath strooke his thousandes Dauid his ten thousandes †Achis therefore called Dauid and sayd to him The Lord liueth thou art iust and good in my sight and thy going out thy coming in is with me in the campe and I haue not found in thee anie euil since the day that thou camest to me vntil this day but thou pleasest not the nobles †Returne therefore and goe in peace and offend not the eies of the princes of the Philistijms †And Dauid sayd to Achis For what haue I done and what hast thou found in me thy seruant since the day that I haue beene in thy sight vntil this day that I may not come and fight against the enemies of my lord the King †And Achis answering spake to Dauid I know that thou art good in my sight as an Angel of God but the princes of the Philistijms haue sayd He shal not goe vp with vs into battel †Therefore arise in the morning thou and the seruantes of thy lord which came with thee and when you are risen in the night and it shal beginne to waxe light goe foreward †Dauid therefore arose in the night he and his men that they might sette foreward in the morning and returne to the land of the Philistijms and the Philistijms went vp into Iezrahel CHAP. XXX Dauid returning to Siceleg findeth it burned and spoiled and himself in danger of the people 7. By our Lords warrant be pursueth the enemie 11. taketh a guide 17. recouereth al that was taken away 22. and rewardeth the souldiars also those that stayed with the baggage 25. making it a lawe for the time to come shat the keepers of the baggage shal haue like share with those that fight in battel AND when Dauid and his men were come to Siceleg the third day the Amalecites had made an inuasion on the south side into Siceleg and had strooken Siceleg and burnt it with fire †And had led away wemen captiue out of it from the lesse vnto the great and had not killed any man but had led them with them and went on their iourney †When Dauid therefore and his men were come to the citie and had found it burnt with fire and their wiues and their sonnes and their daughters to be led away captiue †Dauid and the people that was with him lifted vp their voices and mourned til teares fayled them †For the two wiues also of Dauid were led away captiue Achinoam the Iezraelite and Abigail the wife of Nabal of Carmel †And Dauid was strooken very sad for the people would haue stoned him because the soule of euerie man was bitterly affected vpon their sonnes and daughters but Dauid was strengthened in our Lord his God †And he sayd to Abiathar the priest the sonne of Achimelech Applie vnto me the Ephod And Abiathar applied the Ephod to Dauid †and Dauid consulted our Lord saying Shal I pursue these theeues and shal I take them or no And our Lord sayd to him Pursue them for thou shalt take them without doubt take from them the praye †Dauid therefore went himselfe and the six hundred men that were with him and they came vnto the Torrent Besor some being wearie stayed †But Dauid himself and foure hundred men pursued for two hundred stayed who being wearie could not passe the Torrent Besor †And they found an Aegyptian in the field and brought him to Dauid and they gaue
prophetes about foure hundred men and he sayd to them Shal I goe into Ramoth Galaad to fight or sitte stil Who answered Goe vp and our Lord wil geue it into the kinges hand †And Iosaphat sayd Is there not here some prophete of our Lord that we may aske by him †And the king of Israel sayd to Iosaphat There is one man leaft by whom we may aske our Lord but I hate him because he doeth not prophecie vnto me good but euil Micheas the sonne of Iemla To whom Iosaphat sayd Speake not so ô king †The king of Israel therfore called a certaine eunuch and sayd to him Make hast and bring hither Micheas the sonne of Iemla †And the king of Israel and Iosaphat the king of Iuda sate eche in his throne clothed with royal attyre in a court beside the doore of the gate of Samaria and al the prophetes prophecied before them †Sedecias the sonne of Chanaana made him self hornes of yron and sayd Thus sayth our Lord With these shalt thou strike Syria til thou destroy it †And al the prophetes in like maner prophecied saying Ascend into Ramoth Galaad and goe prosperousely our Lord wil deliuer it into the Kinges handes †But the messenger that went to cal Micheas spake to him saying Behold the wordes of the prophetes with one mouth preach good thinges to the king let thy word therfore be like to theirs and speake good thinges †To whom Micheas sayd Our Lord liueth whatsoeuer our Lord shal tel me that wil I speake †He therfore came to the king and the king sayd to him Micheas shal we goe into Ramoth Galaad to sight or sitte stil To whom he answered Ascend and goe prosperousely and our Lord wil deliuer it into the kinges handes †But the king sayd to him I adiure thee agayne and agayne that thou speake not to me but that which is true in the name of our Lord. †And he sayd I saw al Israel dispersed in the mountaynes as sheepe not hauing a shepeheard and our Lord sayd These haue no maister let euerie man returne into his house in peace †Therfore the king of Israel sayd to Iosaphat Did I not tel thee that he doeth not prophecie me good but alwaies euil †But he adding sayd Therfore heare the word of our Lord I saw our Lord sitting vpon his throne and al the hoste of heauen assisting him on the right hand and on the left †and our Lord sayd Who shal deceiue Achab the king of Israel that he may goe vp and fal in Ramoth Galaad And one sayd these maner of wordes and an other otherwise †And there came forth a spirit and stood before our Lord and sayd I wil deceiue him To whom our Lord spake Wherein †And he sayd I wil goe forth and be a lying spirit in the mouth of al his prophetes And our Lord sayd Thou shalt deceiue and shalt preuayle goe forth and doe so †Now therfore behold our Lord hath geuen the spirite of lying in the mouth of al thy prophetes that are here and our Lord hath spoken euil agaynst thee †And Sedecias the sonne of Chananna came and smote Micheas on the cheeke and sayd Hath the Spirit of our Lord leaft me and hath it spoken to thee †And Micheas sayd Thou shalt see in that day when thou shalt enter into thy chamber within the chamber to be hid †And the king of Israel sayd Take Micheas and let him tarie with Amon the gouernour of the citie and with Ioab the sonne of Amelech †and tel them Thus sayth the king Cast this man into prison and feede him with bread of tribulation and water of distresse til I returne in peace †And Micheas sayd If thou returne in peace our Lord hath not spoken in me And he sayd Heare al ye peoples †Therfore the king of Israel went vp and Iosaphat the king of Iuda into Ramoth Galaad †The king of Israel therfore sayd to Iosaphat Take armour and goe into the battel and put on thyne owne garmentes Moreouer the king of Israel changed his habite and went into the battel †And the king of Syria had commanded the princes of his chariotes thirtie and two saying You shal not fight agaynst any lesser or greater but agaynst the king of Israel onlie †When therfore the princes of the chariotes had seene Iosaphat they suspected that he was the king of Israel and making a violent assault they fought agaynst him Iosaphat cried out †And the princes of the chariotes perceiued that he was not the king of Israel and they ceased from him †And a certaine man bent his bow directing the arrow at al aduenture and by chance he stroke the king of Israel betwen the lunges and the stomacke But he sayd to his cochere Turne thy hand and carrie me out of the armie because I am greuousely wounded †The battel therfore was fought that day and the king of Israel stood in his chariote agaynst the Syrians and he died in the euening the bloud of the wound ranne into the middes of the chariote †and the herauld sounded in al the armie before the sunne sette saying Euerie man returne into his citie and into his countrie †And the king died and was carried into Samaria and they buried the king in Samaria †and washed his chariote in the poole of Samaria and the dogges licked his bloud and they washed the raynes of the bridle according to the word of our Lord which he had spoken †But the rest of the wordes of Achab and al that he did and the house of yuorie that he built and of al the cities that he built are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †Achab therfore slept with his fathers and Ochozias his sonne reigned for him †But Iosaphat the sonne of Asa began to reigne ouer Iuda the fourth yeare of Achab the king of Israel †Fiue and thirtie yeares old was he when he began to reigne and fiue and twentie yeares he reigned in Ierusalem the name of his mother was Azuba the daughter of Salai †And he walked in al the way of Asa his father and he declined not from it and he did that which was right in the sight of our Lord. †But yet he tooke not away the excelses for as yet the people did sacrifice and burnt incense in the excelses †And Iosaphat had peace with the king of Israel †But the rest of the wordes of Iosaphat and his workes which he did and his battels are not these thinges written in the Booke of the wordes of the daies of the kinges of Iuda †Yea and the remnant of the effeminate which remayned in the daies of Asa his father he tooke out of the land †Neither was there then a king appoynted in Edom. †But king Iosaphat had made nauies
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
gathered together of the prophetes four hundred men and sayd to them Shal we goe into Ramoth Galaad to fight or sitte stil But they sayd Goe vp say they and God wil deliuer it into thy hand †And Iosaphat sayd Is there not here a prophete of our Lord that we may enquire also of him †And the king of Israel sayd to Iosaphat There is one man of whom we may aske wil of our Lord but I hate him because he doth not prophecie me good but euil at al times and it is Micheas the sonne of Iemla And Iosaphat sayd Speake not in this maner ô king †The king of Israel therfore called one of the Eunuches and sayd to him Cal quickly Micheas the sonne of Iemla †Moreouer the king of Israel and Iosaphat the king of Iuda sate in their thrones clothed with kinglie attyre and they sate in the court beside the gate of Samaria and al the prophetes before them †But Sedecias the sonne of Chanaana made him hornes of yron and sayd Thus sayth our Lord With these shalâ— thou strike Syria til thou destroy it †And al the prophetes in like manner prophecied and sayd Goe vp into Ramoth Galaad and thou shalt prosper and our Lord wil deliuer them into the kinges hand †And the messenger that went to cal Micheas sayd to him Behold the wordes of al the prophetes with one mouth tel the king good thinges I besech thee therfore that thy word also dissent not from them and that thou speake prosperous thinges †To whom Micheas answered Our Lord liueth whatsoeuer my God shal say to me that wil I speake †He therfore came to the king To whom the king sayd Micheas shal we goe into Ramoth Galaad to fight or sit stil To whom he answered Goe ye vp for al thinges shal fal out prosperous and the enemies shal be deliuered into your handes †And the king sayd Agayne and agayne I adiure thee that thou speake not to me but that which is true in the name of our Lord. †But he sayd I saw al Israel disperst in the mountaynes as sheepe without a shepheard and our Lord sayd These haue no maisters let euerie man returne into his house in peace †And the king of Israel sayd to Iosaphat did I not tel thee that this man did not prophecie me anie good but these thinges that be euil †But he sayd Heare ye therfore the word of our Lord I saw our Lord sitting in his throne and al the host of heauen assisting him on the right hand on the left †And our Lord sayd who shal deceiue Achab the king of Israel that he may goe vp and fal in Ramoth Galaad And when one sayd in this maner and an other otherwise †there came forth a spirit and stood before our Lord and sayd I wil deceiue him To whom our Lord sayd wherin wilt thou deceiue him †But he answered I wil goe forth and wil be a lying spirit in the mouth of al his prophetes And our Lord sayd Thou shalt deceiue and shalt preuaile goe forth and doe so †Now therfore behold our Lord hath geuen the spirit of lying in the mouth of al thy prophetes and our Lord hath spoken of thee euil thinges †And Sedecias the sonne of Chanaana came and stroke the cheeke of Micheas and sayd which way passed the spirit of our Lord from me that it should speake to thee †And Micheas sayd Thou thy self shalt see in that day when thou shalt enter into chamber out of chamber to be hid †And the king of Israel commanded saying Take Micheas and lead him to Amon the gouernour of the citie and to Ioab the sonne of Amelech †And you shal say Thus sayth the king Cast this felow into prison and giue him a litle bread and a litle water til I returne in peace †And Micheas sayd If thou returne in peace our Lord hath not spoken in me he sayd Heare al ye peoples †Therfore the king of Israel and Iosaphat the king of Iuda went vp into Ramoth Galaad †And the king of Israel sayd to Iosaphat I wil change my habite and so I wil goe to the fight but be thou clothed with thine owne garmentes And the king of Israel changing his habit came to the battel †And the king of Syria had commanded the captaynes of his horsemen saying Fight not agaynst the least or agaynst the greatest but agaynst the king of Israel only †Therfore when the princes of the horsemen saw Iosaphat they sayd This is the king of Israel And they compassed him fighting but he cried to our Lord and he holpe him and turned them away from him †For when the captaynes of the horsemen saw that is was not the king of Israel they leaâ—t him †And it chanced that one of the people shot an arrow at aduenture and stroke the king of Israel betwen the necke and the shoulders and he sayd to his cocher Turne thy hand and carie me out of the battel because I am wounded †And the fight was ended in that day moreouer the king of Israel stood in his chariote agaynst the Syrians vntil euening and died at the sunne sette CHAP. XIX Iosaphat being reproued by a prophet for yelding help to Achab 5. appoynteth Iudges in seueral cities admonishing them to doe iustice 8. exhorteth Priestes and Leuites to execute their sunctious carefully 11. Amarias High Priest directing and ruling in thinges belonging to God Zabedias general captayne gouerneth the kinges affayres AND Iosaphat the king of Iuda returned into his house peaceably into Ierusalem †Whom Iehu the sonne of Hanani the Seer mette and sayd to him To the impious man thou geuest ayde and to them that hate our Lord thou art ioyned in frendship and therfore thou didst deserue in deed the wrath of our Lord †but good workes are found in thee for that thou hast taken away the groues out of the land of Iuda and hast prepared thy hart to seeke our Lord the God of thy fathers †Iosaphat therfore dwelt in Ierusalem and he went forth to the people agayne from Bersabee vnto mount Ephraim and recalled them to our Lord the God of their fathers †And he appoynted iudges of the land in al the fensed cities of Iuda in euerie place †and commanding the iudges he sayd Take heede what you doe for you exercise not the iudgement of man but of our Lord and whatsoeuer you shal iudge it shal redound to you †Let the feare of our Lord be with you and with diligence doe al thinges for there is no iniquitie with the Lord our God nor acception of personnes nor desyre of giftes †In Ierusalem also Iosaphat appoynted Leuites and Priestes and princes of families of Israel that they should iudge the iudgement and cause of our Lord to the inhabitantes therof †And he commanded them saying Thus shal you doe in the feare of our Lord
his mother was Azuba the daughter of Selahi †And he walked in the way of his father Asa neither declined he from it doing the thinges that were pleasing before our Lord. †But yet the excelses he tooke not away and as yet the people had not directed their hart to our Lord the God of their fathers †But the rest of the actes of Iosaphat the first and the last are writen in the wordes of Iehu the sonne of Hanani which he disposed into the Bookes of the kinges of Israel †After these thinges Iosaphat the king of Iuda entered frendshipe with Ochozias the king of Israel whose workes were most impious †And he was partaker to make shippes which should goe into Tharsis and they made a nauie in Asiongaber †And Eliezer the sonne of Dodau of Maresa prophecied to Iosaphat saying Because thou hast had a league with Ochozias our Lord hath strooken thy workes and the shippes are broken neither could they goe into Tharsis CHAP XXI Iosaphat dieth and Ioram succeding killeth his owne brethren and some other chiefe men 6. reigneth wickedly 8. Edom and Lobua reuolt from him 12. Elias by letters forwarneth him of plagues 16. which falling vpon him he dieth after two yeares languishing and horrible disease AND Iosaphat slept with his fathers was buried with them in the Citie of Dauid and Ioram his sonne reigned for him †Who had brethren the sonnes of Iosaphat Azarias and Iahiel and Zacharias and Azarias and Michael and Saphatias al these were the sonnes of Iosaphat the king of Iuda †And their father gaue them manie giftes of siluer and of gold and pensions with the most fensed cities in Iuda but the kingdom he deliuered to Ioram because he was the first begotten †And Ioram rose ouer the kingdom of his father and when he had established himself he slew al his brethren with the sword and certain of the princes of Israel †Two and thirtie yeare old was Ioram when he began to reigne and he reigned eight yeares in Ierusalem †And he walked in the waies of the kinges of Israel as the house of Achab had done for Achabs daughter was his wife and he did euil in the sight of our Lord. †But our Lord would not destroy the house of Dauid for the couenant which he had made with him and because he had promised that he would geue him a lampe and to his sonnes for euer †In those daies Edom rebelled from being subiect to Iuda and made them selues a king †And when Ioram had passed with his princes and al the horsemen that were with him he rose in the night and stroke Edom which had compassed him and al the captaynes of his horsemen †But yet Edom rebelled from being vnder the dominion of Iuda vntil this day at that time Lobna also reuolted from being vnder his hand For he had forsaken our Lord the God of their fathers †moreouer he built also excelses in the cities of Iuda and he made the inhabitantes of Ierusalem to fornicate and Iuda to transgresse †And there were letters brought him from Elias the prophete in which was Writen Thus sayth our Lord the God of Dauid thy father Because thou hast not walked in the waies of Iosaphat thy father in the waies of Asa the king of Iuda †but hast gone by the waies of the kinges of Israel and hast made Iuda to fornicate and the inhabitantes of Ierusalem hauing imitated the fornication of the house of Achab moreouer also hast killed thy brethren the house of thy father better men then thou †behold our Lord wil strike thee with a great plague with al thy people and children and thy wiues and al thy substance †And thou shalt be sicke of a very sore disease of thy bealie til thy vital partes come forth by litle and litle euerie day †Our Lord therfore raised vp agaynst Ioram the spirit of the Philisthianes and of the Arabians which are borderers to the Aethiopians †and they went vp into the Land of Iuda and wasted it and they spoyled al the substance that was found in the kinges house moreouer also his sonnes and wiues neither was there a sonne left him but Ioachaz who was the yongest †And beside al these thinges our Lord stroke him with an incurable disease of the bealie †And when day succeded day and the spaces of times passed about the circuite of two yeares was complete and soe being wasted with a long comsumption soe that he voyded euen his very bowels he was ridde of the disease and of his life together And he died in an exceding vile infirmitie the people made him not exequies according to the maner of burning as they had done to his anceters †He was two and thirtie yeares old when he began to reigne and he reigned eight yeares in Ierusalem And he walked not rightly and they buried him in the Citie of Dauid but yet not in the sepulchre of the kinges CHAP. XXII Ochozias reigning one yeare 3. is slaine together with Ioram king of Israel by king Iehu 10. Athalia killeth the kinges children onlie Ioas being saued by his aunt and vsurpeth the kingdom six yeares AND the inhabitantes of Ierusalem made Ochozias his least sonne king for him for al the elders that had bene before him the rouers of the Arabians had slayne which inuaded the campe and Ochozias the sonne of Ioram the king of Iuda reigned †Two and fourtie yeares old was Ocohzias when he began to reigne and he reigned one yeare in Ierusalem and the name of his mother was Athalia the daughter of Amri †But he also went by the waies of the house of Achab for his mother forced him to doe impiously †He therfore did euil in the sight of our Lord as the house of Achab for they were his counselers after the death of his father to his destruction †And he walked in their counfels And he went forth with Ioram the sonne of Achab king of Israel into battel agaynst Hazael king of Syria into Ramoth Galaad and the Syrians wounded Ioram †Who returned to be cured into Iezrael for he had taken manie woundes in the foresayd battel Therfore Ochozias the sonne of Ioram king of Iuda went downe te visit Ioram the sonne of Achab in Iezrael being sicke †For it was the wil of God agaynst Ochozias that he should come to Ioram and when he was come he should goe out also against Iehu the sonne of Namsi whom our Lord anoynted to destroy the house of Achab. †When Iehu therfore ouerthrew the house of Achab he found the princes of Iuda and the sonne of the brethren of Ochozias which serued him and he slewe them †Searching also for Ochozias himself he tooke him lying hid in Samatia and being brought vnto him he killed him and they buried him because he was the sonne of Iosaphat who had sought our Lord in
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.
face they blessed God and rysing vp they told al his maruelous workes ANNOTATIONS CHAP. XII 12. I offered thy prayer to our Lord. Here the Angel Raphael reporteth certaine good offices which he had done for Tobias He did other like for his sonne and for Raguel and his daughter which are likewise recorded in this booke And the whole world especially Gods seruantos receiue continual great benefites by holie Angeles as partly may be gathered in this holie historie and more els where For first the office of Angeles is to assist or be alwayes readie as most diligent seruitoures of God expecting what his diuine goodnes wil appoint them whither to goe and what to doe for the benefite of men as holie Raphael was sent when yong Tobias wanted a guide Secondly Angels offer the prayers of the faithful or as the Greke text â—eadeth v. 15 Angels present the prayers of Sainctes that is of godlie men and wemen to God so Raphael testifieth here him self that he offered Tobias prayers to our Lord. Thirdly Angeles ayde and assist those that loue puritie of life sincere seruice of God hate vice embrace vertue do workes of mercie so Raphael assisted Tobias when he traueled to butie the dead fleing from the kings furie and hiding himself ch â— v. 21. 23. Fourthly Angels exhort to good workes as in this 12. chapter v. 6 8 9 10 18 Fiftly they sâ—â—gest â—â—d instruct what to do ch 6. v. 4. 5. Raphâ—â—â—â—â—â—ght yong Tobias to â—ake the fiâ—h vâ—b wel him reserue partes therof 〈…〉 〈◊〉 aâ—â—ised him to lodge at Raguels house to demand Sâ—ra to wife and v. 16. 17. iâ—structed him against whom diuels haue powre Sixthly they expel diuels from persons and places ch 8. v. 3. Raphael tooke and bound the diuel Asmodeus in the desert of hiegher Egypt Seuenthly they deliuer men from dangers and euiles c. 6. v. 3 as when the great fish assaulted Tobias and Sara from molestation and slaunder and old Tobias from blindnes chap. 3 v. 10. ch 11. v. 8. ch 12. v. 14. Eightly VVhen it redoundeth to the honour and more seruice of God and good of the soule Angeles procure riches and worldly commodities ch 12. v. 3. Yong Tobias gratfully confessed the great benefites receiued by his guide concluding generally by him vve are replenished sayth he vvith al good thinges Ninthly Good Angels also proue men for their more merite so the Angel witnesseth ch 12. v. 13. Because thou vvast acceptable to God it vvas necessarie that tentation should proue thee Tenthly and finally for we remite the reader to larger documentes of others after proofe of patience fortitude and other vertues holie Angeles comforte good men so Raphael encoraged old Tobias saying ch 5. v. 13. his blindenes should shortly be cured ch 12. v. 12. shewed him how gratful his prayers with teares and woorkes of mercie were in Gods fight He comforted Raguel and his familie by bringing yong Tobias to their house ch 7. v. â— Much more ch 8. v. 16. both them and al Tobias his familie by driuing away the diuel and lastly by reuealing himselfe vnto them So holie Angeles especially the proper gardian patrones of euerie one are alwayes readie to helpe men guard them exhort them to good do instruct them do expel euil spirites and deliuer men from many euils dangers do procure them temporal commodities proue their vertues offer their prayers and good workes assist them al their liues and at their deathes then also bring their soules to the Iudgement seate and if they die in good state to eternal ioy and glorie wherof the ancient fathers writinges are ful S. Gregorie the great in his Dialogue li. 4. c. 58 S. Athanasius li. de communi essentia S. Chrisostom ho. 3. in Epist. ad Colloss li. 6. de Sacerdotio Gregorius Turonen li. de gloria Martyrum Confessorum S. Augustin Epist ad probam c. 9. Epist 68. ad fratres in eremo li. 11. c. 31. ciuit octoginta trium qq q. 79. Our Sauiour himself testifieth that Angels reioyce at the conuersion of a sinner Luc. 15. and therfore they know and haue care of mens states in this life and finally Angeles caried the soule of poore Lazarus into Abrahams bosome Luc. 16. CHAP. XIII Tobias the father prayseth God exhorting al Israel to do the same 11. prophecieth the restauration and better state of Ierusalem AND Tobias the elder opening his mouth blessed our Lord and sayd Thou art great Lord for euer and thy kingdom world without end †because thou scourgest and sauest leadest downe to hel and bringest backe agayne and there is none that may escape thy hand †CoÌ„fesse to our Lord ye children of Israel and in the sight of the Gentiles prayse him †because he hath therfore dispersed you among the gentiles which know not him that you may declare his maruelous workes and make them know that there is no other God omnipotent besides him †He hath chastised vs for our iniquities and he wil saue vs for his mercie †Behold therfore what he hath done with vs and with feare and trembling confesse ye to him and extol the king of the worldes in your workes †And I in the land of my captiuitie wil confesse to him because he hath shewed his maiestie toward a sinful nation †Conuert therfore ye sinners do iustice before God beleuing that he wil doe his mercie with you †And I and my soule wil reioyce in him †Blesse ye our Lord al his elect celebrate daies of gladnes and confesse to him †Ierusalem the citie of God our Lord hath chastised thee in the workes of thy handes †Confesse to our Lord in thy good thinges and blesse the God of the worldes that he may reedefie his tabernacle in thee and may cal backe al the captiues to thee thou mayst reioyce for euer and euer †Thou shalt shine with a glorious light and al the coastes of the earth shal adore thee †Nations from far shal come to thee and bringing giftes they shal adore our Lord in thee and shal esteeme thy land for sanctification †For they shal inuocate the great name in thee †Cursed shal they be that shal contemne thee and damned shal they be that shal blaspheme thee and blessed shal they be that shal build thee †And thou shalt reioyce in thy children because they shal al be blessed shal be gathered together to our Lord. †Blessed are al that loue thee and that reioyce vpon thy peace †My soule blesse thou our Lord because he hath deliuered Ierusalem his citie from al her tribulations the Lord our God †Blessed shal I be if there shal remayne of my seede to see the glorie of Ierusalem †The gates of Ierusalem shal be built of Saphire and the Emerauld and al the compasse of the walles therof of pretious stone †With white
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
alwaies corporally with vs Could anie of them tarie here til this time could they tarie to the time yet to come But vvas therfore the Church leaft desolate by their departure God forbid For thy fathers sonnes are borne to thee VVhat is this for thy fathers sonnes are borne to thee The Apostles were sent fathers in place of the Apostles sonnes are borne to thee Byshops are appointed For whence were the Bishops borne that are at this day through the vvorld the Church herselfe calleth them fathers â—he begate them and appointed them in the seates of the fathers Do not therfore thinke thy self desolate o christian Church because thou seest not Peter seest not Paul for thou seest not them by vvhom thou wast borne but of thyne issue fatherhood is sprong to thee For thy fathers sonnes are borne to thee thou shalt make them princes ouer al the earth This is the Catholique Church Her children are made princes ouer al the earth her sonnes are constituted for fathers Let them acknowlege this that are cut of let them come to the vnitie be they brought into the temple of the king Thus S. Augustin PSALME XLV The Church in persecution acknowledgeth Gods perpetual defence 5. making her therby more glorious 10. sometimes granting rest 11. God himself ckecking the persecuters and euer protecting her †Vnto the end to the sonnes of Core for the secretes OVR God is a refuge and strength an helper in tribulations which haue found vs excedingly †Therfore wil we not feare when the earth shal be trubled and mountaines transported into the hart of the sea †Their waters haue sounded and were trubled the mountaines were trubled in his strength †The violence of the riuer maketh the citie of God ioyful the Highest hath sanctified his tabernacle †God is in the middes therof it shal not be moued God wil helpe it in the morning early †Nations are trubled and kingdomes are inclined he gaue his voice the earth was moued †The Lord of hostes is with vs the God of Iacob is our defender †Come ye and see the workes of our Lord what wonders he hath put vpon the earth †taking away warres euen vnto the end of the earth He shal destroy bow breake weapons and shields he shal burne with fire †Be quiet and see that I am God I shal be exalted among the gentiles and I shal be exalted in the earth †The Lord of hostes is with vs the God of Iacob is our defender PSALME XLVI Gentiles are called and inuited to praise God for his magnificence 6. for Christs Ascension and powre †Vnto the end for the sonnes of Core ALYE Nations clappe handes make iubilation to God in the voyce of exultation †Because our Lord is high terrible a great king ouer al the earth †He hath made peoples subiect to vs gentiles vnder our feete †He hath chosen his inheritance in vs the beautie of Iacob which he loued †God is ascended in iubilation and our Lord in the voice of trumpet †Sing ye to our God sing ye Sing ye to our king sing ye †Because God is king of al the earth sing ye wisely †God shal reigne ouer the gentiles God sitteth vpon his holie seate †Princes of peoples are gathered together with the God of Abraham because the strong goddes of the earth are excedingly aduanced PSALME XLVII God most and euerie where laudable is especially praised in the Church of Christ prefigured by Sion and there begunne 9. Al thinges being fulfilled in the Church euen as they were prophecied and promised 12. the faithful are exhorted to consider and congratulate the same A Psalme of Canticle to the sonnes of Core the second of the Sabbath GREAT is our Lord and to be praysed excedingly in the citie of our God in his holie mount †Mount Sion is founded with the exultation of the whole earth the sides of the North the citie of the great king †God shal be knowen in the houses therof when he shal receiue it †For behold the kings of the earth were gathered together they assembled in one †They seing it so were in admiration were trubled were moued †trembling tooke them Their sorowes as a woman traueling †In a vehement spirit thou shalt breake the shippes of Tharsis †As we haue heard so haue we seene in the citie of the Lord of hostes in the citie of our God God hath founded it for euer †We haue receiued thy mercie ô God in the middes of thy temple †According to thy name ô God so also is thy prayse vnto the endes of the earth thy right hand is ful of iustice †Let mount Sion be glad and the daughters of Iuda reioyce because of thy iudgementes ô Lord †Compasse Sion and embrace ye her tel ye in her towers †Set your hartes on her strength and distribute ye her houses that you may declare it in an other generation †Because this is God our God for euer and for euer and euer he shal rule vs euermore PSALME XLVIII The royal prophet inuiting al states and sortes of men to heare him attentiuely 6 sheweth that al ought to feare eternal damnation that liue wickedly 9. vainly and foolishly seeking 13. euen like brute beastes carnal pleasures which they can not long enioy nor long escape hel 16. confidently animating him selfe and al good men that trust not in this world †Vnto the end to the sonnes of Core a Psalme HEARE these thinges al ye Gentiles receiue with your eares al ye that inhabite the earth †Al ye earthly persons and children of men together in one the rich and the poore †My mouth shal speake wisedom and the meditation of my hart prudence †I wil incline mine eare vnto a parable I wil open my proposition on a Psalter †Why shal I feare in the euil day the iniquitie of my heele shal compasse me †They that trust in their strength and glorie in the multitude of their riches †A brother doth not redeme man shal redeme he shal not geue vnto God his reconciliation †And the price of the redemption of his owne soule and he shal labour for euer †and shal liue yet vnto the end †He shal not see death when he shal see the wise dying the vnwise and the foole shal perish together And they shal leaue their riches to strangers †and their sepulchers their houses for euer Their Tabernacles in generation and generation they haue renowmed their names in their landes †And man when he was
geue ioy and gladnes and the bones humbled shal reioyce †Turne away thy face from my sinnes and wipe away al mine iniquities †Create a cleane hart in me ô God and renew a right spirit in my u bowels †Cast me not away from thy face and thy Holie spirit take not from me †Render vnto me the ioy of thy saluation and confirme me with the principal spirit †I Wil teach the vniust thy waies and the impious shal be conuerted to thee †Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice †Lord thou 〈…〉 lt open my lippes my mouth shal shew forth thy prayse †Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A “ sacrifice to God is an afflicted spirit a contrite and humbled hait ô God thou wilt not despise Deale fauorably ô Lord in thy good wil with Sion that the walles of Ierusalem may be built vp Then shalt thou accept sacrifice of iustice oblations k holocaustes l then shal they lay calues vpon thyne altar ANNOTATIONS PSALME L. 2. VVhen Nathan came to Dauid As Nathan denouncing to Dauid that our Lord had vpon his repentance and confession taken away his sinne added neuertheles that because he had made the enimies of God to blaspheme his sonne should dye so Dauid knowing that more was required then only confession for that the bond of satisfaction remained after his sinnes were remitted persisted in penance praying lamenting and beseching God according to his great and mainfold mercies to take away his iniquitie albeit the prophet Nathan had now told him that our Lord had taken away his sinne because there yet remained temporal paine due for the same He prayeth also v. 4. that God wil vvash him more amply from his iniquitie and cleanse him from his sinne For albeit the guilt of mortal sinne be washed and taken away yet besides temporal punishment that is due the soule that was so polluted nedeth to be washed and cleansed from the euil habite or pronnes to fal againe gotten by the former custome or delectation in sinne 7. I VVas conceiued in iniquities An other reason why sinners after remission of al mortal sinnes neede to be washed and cleansed is because being borne in original sinne after remission therof there remaneth concupiscence that â—â—riueth against vertue and inclineth to sinne from which we must pray and labour to be more and more washed and cleansed 19 Sacrifice Holie Scriptures make often comparison betwen two kindes of sacrifices preferring internal before external as more gratful to God And of spiritual sacrifices this of a contrite spirite is first in order and maketh the way to the sacrifice of iustice because iustice presupposeth repentance and finally succedeth sacrifice of praise and thankesgeuing PSALME LI. Holie Dauid inueigheth against wicked Doeg a traitor 7. prophecieth his ruine 10. and his owne exaltation Vnto the end vnderstanding to Dauid †when Doeg the Idumeite came and told Saul Dauid is come into the house of Achimelech 1. Reg. 22. VVHY doest thou glorie in malice which art mightie in iniquitie †Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile †Thou hast loued malice more then benignitie iniquitie rather then to speake equitie †Thou hast loued al wordes of precipitation a deceitful tongue †Therfore Wil God destroy thee for euer he wil plucke thee out remoue thee out of thy tabernacle thy roote out of the land of the liuing †The iust shal see and feare and shal laugh at him and they shal say Behold the man that hath not put God for his helper But hath hoped in the multitude of his riches and hath preualed in his vanitie †But I as a fruitful oliue tree in the house of God haue hoped in the mercie of God for euer and for euer and euer †I wil confesse to thee for euer because thou hast done it and I wil expect thy name because it is good in the sight of thy saints PSALME LII As in the thirtenth Psalme Christs Incarnation is prophecied after that sinne abunded in the world so here is foreshewed that after general wickednes 5. Christ wil come to iudge the bad 7. and deliuer the good Vnto the end for Maâ—leth vnderstandings of Dauid THE foole hath said in his hart There is no God †They are corrupte and become abominable in iniquities there is not that doth good †God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌ„deth or seeketh after God †Al haue declined they are become vnprofitable together there is not that doth good no there is not one Shal they not al know that worke iniquitie that deuoure my people as food of bread God they haue not inuocated there haue they trembled for feare where no feare was Because God hath dissipated the bones of them that please men they are confounded because God hath despised them Who wil geue out of Sion the saluation of Israel when God shal conuert the captiuitie of his people Iacob shal reioyce and Israel shal be glad PSALME LIII Dauid in distresse crieth to God for helpe 6. considently trusting therin 8. and promising sacrifice of thankesgeuing †Vnto the end in songs vnderstanding for Dauid †when the Zipheites were come and said to Saul Is not Dauid hid with vs 1. Reg. 1. 23. 26. O GOD saue me in thy name and in thy strength iudge me †O God heare my prayer with thine eares receiue the words of my mouth †Because straÌ„gers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies †For behold God helpeth me and our Lord is the receiuer of my soule †Turne away the euils to mine enimies and in thy truth destroy them †I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good †Because thou hast deliuered me out of al tribulation and mine eie hath looked downe vpon mine enimies PSALME LIIII The prophet as wel in his owne as other iust mens person describeth great calamities suffered 10. prayeth against the wicked 13. lamenting especially that those which professe frendshipe are aduersaries 17. and declareth Gods prouidence in protecting the good and destroying the bad Vnto the end in songes vnderstanding to Dauid HEARE my prayer ô God despise not my petition †Attend to me and heare me †I am made sorowful in my exercise and am trubled at the voice of the enimie
Iacob and his place they haue made desolate †Remember not our old iniquities let thy mercies quickly preuent vs because we are become exceding poore †Help vs ô God our sauiour and for the glorie of thy name ô Lord deliuer vs and be propicious to our sinnes for thy names sake †Lest they say perhaps amongst the Gentiles where is their God and be notified in the nations before our eies The reuenge of the bloud of thy seruants which hath benne shed †let the groning of thefettered enter in thy sight According to the greatnes of thine arme possesse thou the children of them that are put to death †And render to our neighboures seuenfold in their bosome their reproch where with they haue reproched thee ô Lord. †But we thy people and the sheepe of thy pasture wil confesse to thee for euer Vnto generation and generation we wil shew forth thy praise PSALME LXXIX The Prophet prayeth for the release of Israel in great tribulation 15. forsheweth the coming of Christ to redeme man from sinne and from thraldome of the diuel †Vnto the end for them that shal be changed testimonie to Asaph a Psalme †Thou that rulest Israel attend that conductest Ioseph as a sheepe Which sittest vpon the cherubs be manifest †before Ephraim Beniamin and Manasses Raise vp thy might and come to saue vs. †O God conuert vs and shew thy face we shal be saued †O Lord the God of hostes how long wilt thou be angrie vpon the prayer of thy seruant †Thou wilt feede vs with the bread of teares and giue vs drinke with teares in mesure †Thou hast made vs to be a contradiction to our neigh boures and our enimies haue scorned vs. †O God of hosts conuert vs and shew thy face and we shal be saued †Thou didst transport the vineyeard out of Aegypt thou didst cast out the Gentiles and plantedst it †Thou wast the guide of the way in the sight therof thou didst plant the rootes therof and it filled the earth †The shadow of it couered the mountanes and the bowghes of it the ceders of God †It extended her branches euen to the sea and her boughes vnto the riuer †Why hast thou destroyed the hedge therof and al that passe by the way doe plucke it †The boare of the wood hath destroyed it and the singular wilde beest hath eaten it †O God of hoasts returne regard from heauen and see and visite this vineyeard †And perfite it which thy right hand hath planted and vpon the sonne of man whom thou hast confirmed to thee †Thinges burnt with fyre and digged doune at the increpation of thy countenance shal perish †Let thy hand be vpon the man of thy right hand and vpon the sonne of man whom thou hast confirmed to thee †And we depart not from thee thou wilt quicken vs and we wil inuocate thy name †O Lord the God of hoastes conuert vs and shew thy face and we shal be saued PSALME LXXX Al men are inuited to celebrate festiual dayes 6. which were instituted in memorie of benefites receiued 9. the deuent shal be protected and the negligent leift in distresse †Vnto the end for wine presses a Psalme to Asaph him self †REioice to God our helper make Iubilation to the God of Iacob †Take ye Psalme and giue timbrel pleasant Psalter with the harpe †Sound ye with trumpet in the new moone in the notable day of your solemnitie †Because it is a precept in Israel and iudgement to the God of Iacob †He put it for a testimonie in Ioseph when he came out of the Land of Aegypt he heard a tongue which he knew not He turned away his backe from burdens his handes serued in baskettes †In tribulation thou didest inuocate me and I heard thee I heard thee in the secret of the tempest I proued thee at the water of contradiction †Heare ô my people and I wil contest thee Israel if thou wilt heare me †There shal be no new God in thee neither shalt thou adore a strange God †For I am the Lord thy God which brought thee out of the land of Aegypt dilate thy mouth and I wil fil it †And my People heard not my voice and Israel attended not to me †And I let them alone according to the desires of their hart they shal goe in their owne inuentions †If my people had heard me if Israel had walked in my wayes †I had for nothing perhaps humbled their enimies and had laide my hand vpon those that afflict them †The enimies of our Lord haue lied to him and their time shal be for euer †And he fedde them of the fatte of corne and out of the rocke with honie he filled them PSALME LXXXI The Prophet declareth 2. that God reprehendeth vniust Iudges and Magistrates premonisheth them of his seuere eternal punishment 8. wherto the prophet conforming his wil prayeth for the same †A Psalme to Asaph GOd stood in the assemblie of goddes and in the middes he iudgeth goddes †How long iudge ye iniquitie and accept ye the persons of sinners †Iudge ye for the needie and the pupil iustifie ye the humble and the poore †Take away the poore and deliuer the needie from the hand of the sinner †They knew not neither did they vnderstand they walke in darkenesse al the fundations of the earth shal be moued †I saide Yow are goddes and the sonnes of the highest al. †But you shal die as men and fal as one of the princes †Arise ô God iudge the earth because thou shalt inherite in al the Gentiles PSALME LXXXII The Church impugned by al sortes of enimies 10. prayeth God to confound them as the hath donne diuers the like 17. wherby some shal be conuerted †A Canticle of Psalme to Asaph O God who shal be like to thee hold not thy peace neither be thou appeased ô God †For behold thine enimies haue made a sound they that hate thee haue lifted vp the head †They haue taken malignant counsel vpon thy people and they haue deuised against thy saincts †They haue saide Come and let vs destroy them out of the nation and let the name of Israel be remembred no more †Because they haue deuised with one consent they haue together made a couenant against thee †The tabernacles of the Idumeians and the Ismahelites Moab and the Agarens †Gebal and
thee because thou art terribly magnified thy workes are meruelous my soule knoweth excedingly †My bone is not hid from thee which thou madest in secrete and my substance in the lower pattes of the earth †Mine imperfection thine eies haue sene in thy booke al shal be written daies shal be formed no man in them †But to me thy frendes ô God are become honorable excedingly their principalitie is excedingly strengthned †I wil number them and they shal be multiplied aboue the sand I rose vp and I am yet with thee †If thou shalt kil sinners ô God ye men of blood depart from me †Because you say in thought they shal receiue thy cities in vayne †Did not I hate them that hate thee ô Lord and pyned away because of thine enemies †with perfect hatred did I hate them they are become enemies to me †Proue me ô God and know my hart examine me and know my pathes And see if the way of iniquitie be in me and conduct me in the euerlasting way PSALME CXXXIX The iust diuersly afflicted by the wicked pray to be defended 7. repose their confidence in God 10. who wil adiudge the reprobate to eternal punishment 13. and reward the good with the fruition of himself Vnto the end a Psalme of Dauid DELIVER me ô Lord from the euil man from the vniust man rescue me †Which haue deuised iniquitie in their hart al the day they did appoint battels They haue whet their tongues as that of a serpent †the venome of aspes is vnder their lippes †Kepe me ô Lord from the hand of the sinner and from vniust men deliuer me †Who haue deuised to supplant my steppes †the proude haue hid a snare for me And they haue streched out ropes for a snare they haue layd a stumbling blocke for me nere the way †I sayd to our Lord Thou art my God heare ô Lord the voice of my petition †O Lord Lord the strength of my saluation thou hast ouershadowed my head in the day of battel †Yeld me not ô Lord from my desire to the sinner they haue deuised against me forsake me not lest they perhaps be proude †The head of their compase the labour of their lippes shal couer them †Coales shal fal vpon them thou shalt cast them downe into fyre in miseries they shal not stand vp †A man ful of tongue shal not be directed in the earth euils shal take the vniust man into destruction †I haue knowne that our Lord wil do the iudgement of the needie and the reuenge of the poore †But as for the iust they shal confesse to thy name and the righteous shal dwel with thy countenance PSALME CXL The Church prayeth that her children may auoide sinful wordes 4. not make excuses of sinnes committed not communicate with others in sinne nor to harken to slatterers 6 but to pray that they may amend the Psalmist by the way prophecieth that manie shal be conuerted 8. though sometimes persecution be great the Church faileth not A Psalme of Dauid LORD I haue cried to thee heare me attend to my voice when I shal crie to thee †Let my prayer be directed as incense in thy sight the eleuation of my handes as euening sacrifice †Set ô Lord a watch to my mouth and a doore round about to my lippes †Decline not my hart into wordes of malice to make excuses in sinnes With men that worke iniquitie and I wil not communicate with the chiefe of them †The iust shal rebuke me in mercie and shal reprehend me but let not the oyle of a sinner fatte my head Because yet also my prayer is in their good pleasures †their iudges are swalowed vp ioyned to the rocke They shal heare my wordes because they haue preuailed †as the grossenes of the earth is broken out vpon the earth Our bones are dissipated nere to hel †for to thee ô Lord Lord are mine eies in thee haue I hoped take not away my soule †Keepe me from the snare which they haue set for me and from the scandals of them that worke iniquitie †Sinners shal fal in his net I am alone vntil I passe PSALME CXLI Holie Dauid being fled into a caue and beseeged round about by Sauls armie explicating his distresse 6. prayeth to be deliuered Of vnderstanding to Dauid when he was in the caue a prayer 1. Reg. 24. VVITH my voice I haue cried to our Lord with my voice I haue prayed to our Lord †I powre out my prayer in his sight and I pronounce my tribulation before him †When my spirit faileth of myself and thou hast knowne my pathes In this way which I walked they hid a snare for me †I looked toward the right hand and saw and there was none that would know me Flight hath failed me and there is none to require my soule †I haue cried to thee ô Lord I haue sayd Thou art my hope my portion in the land of the liuing †Attend to my petition because I am humbled excedingly Deliuer me from them that persecute me because they are made strong ouer me †Bring forth my soule out of prison to confesse vnto thy name the iust expect me til thou reward me Al this happened in figure of Christ of vvhom prophetically S. Augustin S. Hilarie Cassiams Cassiodorus and others expound the vvhole Psalme Amongst others S Beda briefly in these vvordes VVheras in the title Vnderstanding is premised to Prayer therby as signified that Dauid in his distresses and in the denne whither he fled vnderstood vvhat our Lord should suffer of the Ievves and hovv he vvould pray to his Father In the first part our Lord crieth to his Father complaining of the detestable deceiptes of Iudas the persecutor In the second he prayeth to be deliuered from the prison of hel Limbus vvhere he vvas free because the faith of al the Sainctes depended on his Resurrection PSALME CXLII King Dauid or anie other in spiritual or temporal tribulation not trusting in his owne iustice layeth open his calamitie 5. considering Gods benignitie 6. prayeth to be spedely deliuered 11. and confidently assureth himselfe therof A Psalme of Dauid when Absalom his sonne persecuted him LORD heare my prayer with thine eares receiue my petition in thy truth heare me in thy iustice †And enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight †Because the enemie hath persecuted
the ruines of them †Nurter thy sonne and he shal refresh thee and shal geue delightes to thy soule †When prophecie shal fayle the people shal be dissipated but he that keepeth the Law is blessed †A seruant can not be taught by wordes because he vnderstandeth that which thou sayst and contemneth to answer †Hast thou seene a man swifte to speake follie is rather to be hoped then his amendement †He that nourisheth his seruant delicatly from his childhood afterward shal feele him stubburne †An angrie man prouoketh brawles and he that is easie to indign 〈…〉 shal he more prone to sinne †Humiliation foloweth the proude and glorie shal receiue the humble of spirite †He that is partaker with a theefe hateth his owne soule he heareth one adiuring and telleth not †He that feareth man shal soone fal he that trusteth in our Lord shal be lifted vp †Manie seeke after the face of the prince the iudgement of euerie one commeth forth from our Lord. †The iust abhorre an impious man the impious abhorre them that are in the right way The sonne that keepeth the word shal be out of perdition CHAP. XXX Aright wiseman thinketh humbly of himself 4. knowing that Gods workes are inscrutable and perfect 8. desireth truth in al thinges mediocritie in riches 11. Abhorreth certaine sortes of men 1. 5. certaine execrable thinges 18. noteth certaine thinges hard to be knowen 21. other thinges intolerable 24. others admirable 32. the tongue dangerous THE wordes of the Gatherer the sonne of Vomiter The vision that the man spake with whom God is and who being strengthened by God abiding with him sayd †I am most foolish of men the wisedom of men is not with me †I haue not learned wisedom and haue not knowen the science of saints †Who hath ascended into heauen and descended who hath conteyned the spirit in his handes who hath bound the waters together as in a garment who hath raysed vp al the borders of the earth what is his name and what is the name of his sonne if thou know †Enerie word of God tryed by fyre is a buckler to them that hope in him †Adde not any thing to his wordes and so thou be reproued and found a lyer †Two thinges I haue asked thee denie them not to me before I dye †Vanitie and lying wordes make far from me Beggerie and riches geue me not geue only things necessarie for my sustenance †lest perhaps being filled I be allured to denie and may say Who is the Lord or being compelled by pouertie I may steale and forsweare the name of my God †Accuse not a seruant to his master lest perhaps he curse thee and thou fal †There is a generation that curseth their father and that blesseth not their mother †A generation that semeth to itself cleane yet is not washed from their filthines †A generation whose eies are loftie and the eielids therof set vp on high †A generation that for teeth hath swordes and chaweth with theyr grinding teeth that they may eate the needie out of the earth and the poore from among men †The horseleach hath two daughters that say Bring bring Three things are vnsatiable the fourth neuer sayth it sufficeth †Hel and the mouth of the matrice the earth which is not satisfied with water but the fyre neuer sayth it sufficeth †The eie that scorneth his father that despiseth the trauail of his mother in bearing him let the rauens of the torrents pick it out and the young of the eagle eate it †Three thinges are hard to me and of the fourth I am vtterly ignorant †The way of an eagle in the ayre the way of a serpent vpon a rocke the way of a shippe in the middes of 〈…〉 and the way of a man in youth †Such is also the way of an adulterous woman which eateth and wyping her mouth sayth I haue done no euil †By three thinges the earth is moued and the fourth it can not susteyne †By a seruant when he shal reigne by a foole when he shal be filled with meate †by an odious woman when she shal be taken in matrimonie by “ a bondwoman when she shal be heyre to her mistresse †There are foure the least thinges of the earth and they are wiser then the wise †The antes a weake people which prepareth in the haruest meate for themselues †The leueret a people not strong which placeth his bed in the rocke †The locust hath no king and they go our al by their troopes †The stellion stayeth on his handes 〈…〉 in kings houses †There are three thinges which 〈…〉 l and the fourth that goeth happely †The lyon the strongest of beastes shal feare at the meeting of none †the cocke gyrded about the loines and the ramme also the king against whom none can resist †There is that hath appeared a foole after that he was listed vp on high for if he had vnderstood he would haue layd his hand vpon his mouth †And he that strongly presseth the pappes to wring out milke strayneth out butter and he that violently cleanceth his nose wringeth out bloud he that prouoketh angers bringeth forth discordes ANNOTATIONS CHAP. XXX 1. The vvordes of the Gatherer Some Interpreters take these foure Hebrew wordes Agur Iache Ithiel and Vcal conteined in this first verse to be proper names of men supposing that a certaine wiseman named Agur the sonne of Iache spake the sentences folowing in this chapter to his sonnes or scholars called Ithiel Vcal And so this supposed Agur not Salomon should be the auctor of this chapter But the old Interpreter whom S. Ierom approueth and foloweth translated the same wordes as noones appellatiues Neither doth anie ancient Father account this Agur amongst the writers of holie Scriptures And if there were a peculiar auctor of this chapter it is like the same should haue bene placed last and not before that which now foloweth and is by al men confessed to be Salomons And therfore we thinke it more probable with S. Beda and the common opinion that there vvas no other auctor of anie part of this booke besides King Salomon VVho is here called CONGREGANS the Gatherer because he gathered these excellent Parables and Prouerbes as the sonne of the Holie Ghost signified by the word IACHE povvring forth diuine sentences for instruction of ITHIEL VCAL that is of al those vvith vvhom God is by his grace and vvho are streingthened by God abiding vvith them 23. A bond vvoman vvhen she shal be heyre Of al thinges in this world it semeth most absurde that heresie doth dominiere ouer Catholique religion vvhich God some times and in some places suffereth for the greater merite of his elect CHAP. XXXI
or Ecclesiastae c. but stil Lectio libri Sapientiae The solution therfore is very probable that this booke of wisdom was written by Philo Iudeus not he that liued after Christ but an other of the same name nere two hundred yeares before And Ecclesiasticus by Iesus the sonne of Sirach Who not only imitated Salomon but also compiled their bookes for most part of Salomons sentences conserued til their times by tradition or in separated scrolles of papers yea they so vtter some sentences in his person as if himself had written them As touching the auctoritie of these two bookes and some others it is euident that the Iewes refuse them And therfore manie ancient Fathers writing against them spared sometimes to vrge such bookes as they knew would be reiected Especially hauing abundant testimonies of other holie Scriptures for deciding matters of faith against them Euen as our Sauiour himself proued the Resurrection of the dead against the Sadduces out of the bookes of Moyses which they confessed for Canonical Scripture denying other partes where the same point might otherwise haue bene more euidently shewed And so S. Ierom in respect of the Iewes saide these bookes were not Canonical Neuertheles he did often alleage testimonies of them as of other diuine Scriptures sometimes with this parenthesis si cui tamen placet librum recipere in cap. 8. 12. Zachariae other times especially in his last writinges absolutly without such restriction as in cap. 1. 56. Isaiae in 18. Ieremiae Where he professeth to alleage none but Canonical Scripture As for al the other ancient fathers here aboue mentioned ascribing this booke to Salomon and manie others cited by Doctor Iodocus Coccius To. 1. Thesauri li. 6. art 9. they make no doubt at al but that it is Canonical Scripture as appeareth by their expresse termes Diuine Scripture Diuine word Sacred letters Prophetical saying the Holie Ghost saith the like Finally aswel ancient General counsels namely that of Charthage an D. 419. With others as the later of Florence and Trent haue declared this booke to be Canonical And that conformably to the most ancient and lerned Fathers as S. Augustin not only iudgeth himself but also plainly testifieth li. de Pradestinat Sanct. c. 14. saying The sentence of the booke of wisdom ought not to be reiected by certaine inclining to Pelagianisme Which hath bene so long publiquely read in the Church of Christ and receiued of al Christians Byshops and others euen to the last of the Laitie Penitents and Catecumes cum veneratione diuinae auctoritatis With veneration of diuine auctoritie Which also the excellent writers next to the Apostles times alleaging for witnes nihil se adâ—ibere nisi diuinum testimonium crediderunt thought they alleaged nothing but diuine testimonie The summe and contents of this booke is an Instruction and Exhortation to Kinges and al Magistrates to minister iustice in the comonwealth teaching al sortes of vertues vnder the general names of iustice Wisdom With frequent Prophecies of Christs Coming Passion Resurrection other Christian Mysteries Al may be commodiously diuided into three partes In the six first chapters the auctor admonisheth al Superiors to loue and exercise iustice and wisdom In the next three he teacheth that Wisdom procedeth only from God is procured by prayer good life In the other tenne chapters he sheweth the excellent effects and vtilitie of wisdom and Iustice THE BOOKE OF WISDOM CHAP. I. Superiors are admonished to do iustice sincerely seking God 7. Who being euery where seeth al thinges 11. Murmuration detraction and lying bring to perdition 13. God created men to liue but they brought death vpon themselues LOVE iustice you that iudge the earth Thincke of our Lord in goodnes and in simplicitie of hart seeke him †because he is found of them that tempt him not and he appeareth to them that haue saith in him †For peruerse cogitations seperate from God and proued powre chasteneth the vnwise †because wisdom wil not enter into a malicious soule nor dwel in a bodie subiect to sinnes †For the Holie Ghost of discipline wil flie from him that feyneth and wil withdraw himselfe from the cogitations that are without vnderstanding and he shal be chastened of iniquitie â—niâ— wing †For the spirite of wisdom is gentle and wil no 〈…〉 the â—â— for from his lippes because God is witnes of 〈…〉 is a true searcher of his hart and an hâ—arâ—r 〈…〉 cause the Spirite of our Lord â—ath 〈…〉 who le world and that which contayneth al 〈…〉 â—udge of voice †For this cause he that speaketh â—â—â—â—st thinges can not be hid neither shal the chastising iudgment passe him †For in the cogitations of the impâ—ouâ— there shal be examination and the hearing of his workes shal come to God to the chastising of his iniquities †Because the eare of ielousie heareth al thinges and the tumult of murmurings shal not be hid †Kepe your selues therfore from murmuring which profiteth nothing and refraine your tongue from detraction because an obscure speache shal not passe in vaine and the mouth that lyeth killeth the soule †Zeale not death in the errour of your life neither procure ye perdition by the workes of your handes †Because God made not death neither doth he reioyce in the perdition of the liuing †For he created al thinges to be and he made the nations of the earth to health and there is no medicine of destruction in them nor kingdome of hel in the earth †For iustice is pâ—rpetual and immortal †But the impious with handes wordes haue prouoked it and esteming it a freind haue fallen to decay and haue made couenances with it because they are worthie to be of the part therof CHAP. II. Such as hope not of life to come 6. addict themselues to 〈…〉 â—â— and persecute the iust especially our Sauioâ—◠〈…〉 their wickednes 23. Death came vpon man by the 〈…〉 FOR they haue said thinking with the 〈…〉 Little and with tediousnes is the time of 〈…〉 the end of a man there is no recouâ—â—â—â— and 〈…〉 knowne that hath returned from hel †because oe of 〈…〉 were we borne and after this we shal be as if 〈…〉 bene because the breath is a smoke in our nosthrels â—â—â—â—ch a sparke to moue our hart †Which being extinguished our bodie shal be ashes and the spirit shal be powred abrode as soft ayre and our life shal passe as the trace of a cloude and shal be dissolued as a mist which is driuen away by the beames of the sunne and oppressed with the heate therof †and our name in time shal be forgotten and no man shal haue remembrance of our workes †For our time is the passing of a shadow and there is no returne of our end because it is sealed and no man returneth †Come therfore
found of them that seeke her †She preuenteth them that couete her that she first may shew herself vnto them †He that awaketh early to her shal not labour for he shal find her sitting at her doores †To thinke therfore of her is perfect vnderstanding and he that watcheth for her shal quickly be secure †Because she goeth about seeking them that be worthie of her and in the wayes she wil shew her self to them cheerefully and in al prouidence she wil meete them †For the beginning of her is the most true desire of discipline †The care therfore of discipline is loue and loue is the keeping of her lawes and the keeping of the lawes is the consummation of incorruption †and incorruption maketh to be next to God †Therfore the desire of wisdom leadeth to the euerlasting kingdom †If therfore you be delighted with thrones and with scepters ô ye kinges of the people loue wisdom that you may reigne for euer †Loue the light of wisdom al ye that beare rule ouer peoples †But what wisdom is and how she was made I wil declare and I wil not hide from you the mysteries of God but from the beginning of her natiuitie I wil search out and sette the knowlege of her into light and wil not let passe the truth †neither wil I goe with pyning enuie because such a man shal not be partaker of wisdom †But the multitude of the wise is the health of the round world and a wise king is the stabilitie of the people †Therfore take ye discipline by my wordes and it shal profite you CHAP. VII Wheras al men haue the like birth and death 7. Wisdom maketh great difference bringing al goodnes 13. and knowlege 17. as wel of natural thinges 22. as moral 25 Which heauenlie gift is a sparckle and participation of wisdom increated God himself I also certes am a mortal man like to al and of the earthlie kinred of him that was made first and in the wombe of my mother was I fashioned flesh †the time of ten monethes was I brought together in bloud of the seede of man and the delectation of sleepe concurring †And I being borne receiued the common ayre and fel vpon the earth that is made alike and the first voice like to al men did I put forth weeping †I was nourished in swadling clothes and great cares †For none of the kinges had other begynning of natiuitie †There is one entrance therfore into life to al men and like departure †For this cause I wished and vnderstanding was geuen me and I inuocated and the spirit of wisdom came vpon me †and I preferred her before kingdoms and thrones and riches I counted to be nothing in comparison offer †Neither did I compare the precious stone to here because al gold in comparison of her is a litle sand and siluer in the sight of her shal be estemed as clay †Aboue health and beautie did I loue her and purposed to haue her for light because her light can not be extinguished †And al good thinges came to me together with her and very much honestie by her handes †and I reioyced in al because this wisdom went before me and I was ignorant that she is the mother of al these †Which I lerned without fiction and doe communicate without enuie and her honestie I hid not †For she is an infinite treasure to men which who so haue are made partakers of the frenship of God commended for the gifts of discipline †And to me God hath geuen to speake according to my minde and to presume thinges worthie of those that are geuen me because he is the guide of wisdom and the creator of the wise †for in his hand are both we our wordes and wisdom and the knowlege and discipline of workes †For he gaue me the true knowlege of those thinges which are that I may know the disposition of the round world and the vertues of the elements †the beginning end middes of times the permutations of changeable seasons and consummations of times †the courses of the yeare and dispositions of the starres †the natures of beastes and furies of wilde beastes the force of windes and the cogitations of men the differences of plantes and vertues of rootes †and whatsoeuer are hid thinges and not forsene I haue lerned for wisdom the worker of al taught me †For in her is the spirite of vnderstanding holie onlie manifold subtil eloquent moueable vndefiled sure swete louing good sharpe who nothing hindereth wel doing †gentle benigne stable certaine secure hauing al powre forseing al thinges and that conteyneth al spirites intelligible cleane subtile †For wisdom is more moueable then al moueable thinges and reacheth euerie where because of her cleannes †For she is a vapour of the powre of God a certaine sincere emanation of the glorie of God omnipotent and therfore no defiled thing cometh vnto her †For she is the brightnes of eternal light the vnspotted glasse of Gods maiestie and the image of his goodnes †And wheras she is one she can doe al thinges and permanent in herselfe she reneweth al thinges and by nations transporteth herself into holie soules she maketh the frendes of God and Prophetes †For God loueth none but him that dwelleth with wisdom †For she is more beautiful then the sunne and aboue al disposition of the starres being compared to light she is found the first †For night succedeth to it but malice ouercometh not wisdom CHAP. VIII VVisdom excelling al thinges that can be desired 9. is worthely preferred as the cause of much estimation 13. and of immortal glorie 16. without molestation 21. Alwhich is Gods gift SHE reacheth therfore from end vnto end mightely and disposeth al thinges swetely †Her haue I loued and haue sought her out from my youth and haue sought to take her for my spouse and I was made a louer of her beautie †She glorifieth her nobilitie hauing consociation with God yea and the Lord of al hath loued her †For she is the mistresse of the discipline of God the chooser of his workes †And if riches be desired in life what is richer then wisdom which worketh al thinges †And if vnderstanding doe worke who is the worker of those things that are more then she †And if a man loue iustice her labours haue great vertues for she teacheth sobrietie and prudence and iustice and strength then the which nothing is more profitable in life to men †And if a man desire multitude of knowlege she knoweth thinges past coniectureth of thinges to come she knoweth the subtilities of wordes and the solution of arguments she knoweth signes and wonders before they be done and the euentes of times and ages †I purposed therfore to
bring her to me to liue together knowing that she wil communicate vnto me of good thinges and wil be a comfort of my cogitation tediousnes †I shal haue for her sake glorie with the multitudes and honour with the ancient being yong †and I shâ—â— be â—â—â—nd sharpe in iudgement and in the sight of the mightie I shal be meruelous and the faces of princes wil meruel at me †Holding my peace they shal expect me and whiles I speake manie wordes they shallay their hands on their mouth †Moreouer by her I shal haue immortalitie and I shal leaue an eternal memorie to them that shal be after me †I shal dispose peoples and nations shal be subiect to me †Horrible kings hearing shal feare me in the multitude I shal seme good and in battel strong †Entring into my house I shal rest with her for her conuersation hath no bitternes nor her companie tediousnes but ioy and gladnesse †Thinking these thinges with myselfe and recording in my hart that immortalitie is in the kindred of wisedom †and good delectation in her frendship and in the workes of her handes honestie without defect and wisdom in the disputation of her talke and glorie in the communication of her wordes I went about seeking that I might take her to me †And I was a wittie childe and had gotten a good soule †And wheras I was more good I came to a bodie vndefield †And as I knew that I could not otherwise be continent vnlesse God gaue it this verie thing also was wisdom to know whose this gift was I went to our Lord and besought him and said from my whole hart CHAP. IX A prayer made by Salomon for wisdom 9. wherby Superiors are able to gouerne 13. Which by only humane wisdom they can not rightly performe GOD of my fathers and Lord of mercie which madest al thinges with thy word †and by thy wisdom didst appoint man that he should haue dominion of the creature that was made by thee †that he should dispose the round-world in equitie and iustice and execute iudgement in direction of hart †geue me wisdom the assistant of thy seates and repel me not from thy children †because I am thy seruant and the sonne of thy handmaide a weake man and of smal time and lesse to the vnderstanding of iudgement and lawes †And if one be perfect among the children of men and thy wisdom be absent from him he shal be counted for nothing †Thou hast chosen me king to thy people and iudge of thy sonnes and daughters †and badst me build a temple in thy holie mount and an altar in the citie of thy habitation a similitude of thy holie tabernacle which thou didst prepare from the beginning †and thy wisdom with thee which knew thy workes which then also was present when thou madest the roundworld and knew what was pleasing to thyne eyes and what was direct in thy precepts †Send her from thy holy heauens and from the seate of thy greatnes that she may be with me and may labour with me that I may know what is acceptable with thee †for she knoweth al thinges vnderstandeth and shal conduct me in my workes soberly shal keepe me with her might †And my workes shal be acceptable and I shal gouerne thy people iustly and shal be worthie of the seates of my father †For who of men is able to know the counsel of God or who can thinke what God wil †For the cogitations of mortal men be fearful and our prouidences vncertaine †For the bodie that is corrupted burdeneth the soule and the earthlie habitation presseth downe the vnderstanding that thinketh manie thinges †And we doe hardly coniecture the thinges that are in the earth and the thinges that are in sight we finde with labour But the thinges that are in the heauens who shal search out †And thy sense who shal know vnles thou geue wisdom and send thy holie spirit from on high †and so the pathes of them that are on the earth may be corrected and men lerne the thinges that please thee †For by wisdom they were healed whoseouer haue pleased thee ô Lord from the begynning CHAP. X. The benefites of wisdom are declared by examples in Adam 4. Noe 5. Abraham 6. Lot 10. Iacob 13. Ioseph 15. And the people of Israel SHE kept him that was first made of God father of the world when he was created alone †and she brought him out of his sinne and gaue him powre to conteyne al thinges †After the vniust departed in his anger from her by the furie of brothers man slaughter perished †For whose cause when water destroyed the earth wisdom healed it againe gouerning the iust by contemptible wood †She euen in the consent of wickednes when the nations had confederated themselues knewe the iust and preserued him without blame to God and in his sonnes mercie kept the strong †She deliuered the iust fleing from the impious that perished when the fyre came downe vpon Pentapolis †to whom for a witnes of their wickednes the desert land standeth smoking and trees hauing fruites at vncertain season and the memorie of an incredulous soule a standing piller of salt †For pretermitting wisdom they did not only slippe in this that they were ignorant of good thinges but they left also vnto men a memorie of their foolishnes that in those thinges in which they sinned in they could not be hid neither †But wisdom hath deliuered them that obserue her from sorowes †And the iust fleing his brothers wrath she conducted by the right wayes and shewed him the kingdom of God and gaue him the knowlege of the holie did honest him in labours and accomplised his labours †In the fraude of the circumuenters of him she was present with him and made him honorable †She kept him from the enemies and from seducers she defended him and from seducers she defended him and gaue him a strong fight thas he might ouercome and know that wisdom is mightier then al. †She forsooke not the iust being sold but deliuered him from sinners and she went downe with him into the pitte †and in bands leaft him not til she brought him the scepter of a kingdome and might against them that oppressed him and shewed them to be lyers that spotted him and gaue him eternal glorie †The iust people and seede without blame she deliuered from the nations that oppressed them †She entered into the soule of the seruant of God and stood against dreadful kinges in wonders and signes †And she rendred to the iust the hope of their labours and conducted them in a meruelous way and she was vnto them for a couerr in the day and for the
†and shal open her mouth in the churches of the Highest and shal glorie in the sight of his power †and in the middes of her people she shal be exalted and in the holie assemblie she shal be admired †and in the multitude of the elect she shal haue praise and among the blessed she shal be blessed saying †I come forth from the mouth of the Highest the first begotten before al creatures †I made that in the heauens there should rise light that faileth not and as a cloud I couered al the earth †I dwelt in the highest places and my throne is in the pillar of a cloude †I alone haue gone round about the compasse of heauen and haue penetrated into the bottome of the depth and haue walked in the waues of the sea †and stood in al the earth and in al people †and in euerie nation I haue had the primacie †and I haue by strength troden downe the hartes of al the excellent and the base and in al these thinges I sought rest I shal abide in the inheritance of our Lord. †Then the creatour of al commanded and said to me he that created me rested in my tabernacle †and he said to me Inhabite in Iacob and inherite in Israel and take roote in myne elect †From the beginning and before the worlds was I created and vnto the world to come I shal not cease and in the holie habitation I haue ministred before him †And so in Sion was I established and in the sanctified cittie likewise I rested and my power was in Ierusalem †And I tooke roote in an honorable people and in the portion of my God his inheritance and my abiding is in the ful assemblie of saintes †I am exalted as a cedar in Libanus and as a cypres tree in mount Sion †As a palme tree in Cades am I exalted and as a rose plant in Iericho †As a faire oliue tree in the fieldes and as a plane tree by the water in the streates am I exalted †I gaue an odout as cinnamon aromatical balme as chosen myrrhe haue I geuen the sweetenes of odour †and as storax and galbanum and onyx and aloes and as Libanus not cut haue I perfumed myne habitation and myne odour is as baulme non mingled †I haue spred out my boughes as the terebinth and my boughes are of honour and grace †I as a vine haue fructified sweetenes of odour and my flowers are fruite of honour and honestie †I am the mother of beautiful loue and of feare and of knowledge and of holie hope †In me is al grace of way and truth in me al hope of life and vertue †Passe to me al ye that desire me and be filled of my generations †For my spirit is sweete aboue honie and myne inheritance aboue honie and the honie combe †My memorie is vnto generations of worldes †They that eate me shal yet hunger and they that drinke me shal yet thirst †He that heareth me shal not be confounded and they that worke in me shal not sinne †They that explicate me shal haue life euerlasting †Al these thinges are the booke of life and the testament of the Highest the knowlege of truth †Moyses commanded a law in the preceptes of iustices and an inheritance to the house of Iacob and the promises to Israel †He appointed to Dauid his seruant for to raise vp a king of him most strong and sitting in the throne of honour for euer †Who filleth wisdom as Phison and as Tigris in the daies of new fruites †Who replenisheth vnderstanding as Euphrates who multiplieth it as Iordan in the time of haruest †Who sendeth discipline as the light and assisting as Gehon in the day of vintage †Who first hath perfect knowledge of it a weaker shal not searche it out †For her cogitation shal abound aboue the sea and her counsels aboue the greate depth †I wisdom haue powred out riuers †I as a sluse of a mightie water out of the riuer I as the riuer Dioryx as a water coundite I came out of paradise †I said I wil water my garden of plantes and wil inebriate the fruite of my medow †And hehold my sluse was made aboundant and my riuer came neere to a sea †Because I illuminated doctrine to al as the morning light I wil declare it far †I wil penetrate al the inferiour partes of the earth and wil behold al that sleepe and wil illuminate al that hope in our Lord. †I wil yet powre out doctrine as prophecie and wil leaue it to them that seeke wisdom and wil not cease vnto their progenies euen to the holie age †See ye that I haue not laboured for myself only but for al that seeke out the truth CHAP. XXV Concord betwen bretheren neighboures and man and wife much pleaseth God 3. A poore man proud a richman a lier and an old man doting in carnal or worldlie thinges are very hateful 9. He that seeth his children good and his enemies ouerthrowne hath a good wife offendeth not in speach consenteth not to sinne hath a true freind teacheth good doctrine hath sacred and humane knowlege hath vndoubtedly nine happie thinges but to feare God conteyneth 14. and excelleth al. 17. A wicked woman heresie is very detestable 30. and most vntolerable if she haue supreme dominion IN three thinges my spirit is pleased which are approued before God and men †The concord of bretheren and the loue of neighboures and man and wife wel agreeing together †Three sortes my soule hateth and I am greatly greeued at their life †A poore man proud a rich man a lyer an old man a foole and doting †The thinges that thou hast not gathered in thy youth how shalt thou find them in thy old age †How beautiful is iudgement for a grey head and for ancientes to know counsel †How beautiful is wisdom for the aged vnderstanding glorious and counsel †Much cunning is the croune of old men and the feare of God is their glorie †Nine thinges not to be imagined of the hart haue I magnified and the tenth I wil tel vnto men with my tongue †A man that hath ioy in his children liuing and seeing the subuersion of his enemies †Blessed is he that dwelleth with a wise woman that hath not offended with his tongue and that hath not serued such as are vnworthie of him †Blessed is he that findeth a true freind and that declareth iustice to an eare that heareth †How great is he that findeth wisdom and knowlege but he is not aboue him that feareth our Lord. †The feare of God hath set it self aboue al thinges †blessed is the man to whom is geuen to haue the feare of God he that holdeth it to
the way of thy steppes †Our Lord standeth to iudge and he standeth to iudge peoples †Our Lord shal come to iudgement with the ancients of his people and his princes for you haue deuoured the vineyard and the spoile of the poore is in your house †Why do you consume my people and grinde the faces of the poore sayth our Lord the God of hostes †And our Lord sayd for that the daughters of Sion are haughtie and haue walked with stretched out necke and went with twinglings of eies and clapped their handes walked on their feete and ietted in a set pace †Our Lord shal make balde the crowne of the daughters of Sion and our Lord shal discouer their haire †In that day shal our Lord take away the ornament of shoes and litle moones †And cheynes and ouches and bracelettes and bonnettes †And the sheading combes and sloppes and tablettes and sweete balles and earlets †And ringes and pearles hanging on the forehead †And changes of apparel and shorte clokes and the fine linen and nedles †and loking glasses and launes and headbands and bonegraces †And for swete sauour there shal be stinke and for a girdle a corde and for frisled haire baldnes and for stomacher hairecloth †Thy fayrest men also shal fal by the sworde and thy strong ones in battle †And her gates shal lament and moorne and she shal sit desolate on the ground CHAP. IIII. After the destruction of the Iewes manie wemen shal seeke to marie with one man 2. but the reliques repenting of their sinnes shal returne to God 5. and florish vnder his protection AND seuen wemen shal take hold of one man in that day saying We wil eate our owne bread and be couered with our garments only let thy name be called vpon vs take away our reproch †In that day the bud of our Lord shal be in magnificence and glorie and the fruite of the earth high and exultation to them that shal be saued of Israel †And it shal be Euerie one that shal be leaft in Sion and shal remaine in Ierusalem shal be called holie euerie one that is written in life in Ierusalem †If our Lord shal cleanse the filth of the daughters of Sion and shal wash the bloud of Ierusalem out of the middes thereof in the spirit of iudgement and spirit of heate †And our Lord shal create vpon euerie place of mount Sion and where he is inuocated a clowde by day and smoke and the brightnes of flaming fyre in the night for vpon al glorie protection †And there shal be a tabernacle for a place of shadow in the day from the heate and for securitie and couert from the whyrle wind and from rayne CHAP. V. Vnder the figure of a barren vineyard is prophecied the reiection of the Iewes 7. for their sinnes of auarice 11. intemperance other wickednes 18. one iniquitie drawing an other 20. iudging good to be euil and euil good 25. for which the Gentiles of diuers nations shal afflict them I wil sing to my beloued the canticle of my cosin concerning his vinyard A vineyard was made to my beloued in horne the sonne of oile †And he hedged it and chose stones out of it and planted it elect and built a towre in the middes thereof and set vp a presse therein and looked that it should yeld grapes and it yelded wilde grapes †Now therfore ye inhabitants of Ierusalem and men of Iuda iudge betwen me and my vineyard †What is there that I ought to doe more to my vineyard and haue not done to it Whether that I looked it should yeld grapes and it hath yelded wilde grapes †And now I wil shew you what I wil doe to my vineyard I wil take away the hedge therof and it shal be into spoile I wil throw downe the wal thereof and it shal be to be troden vpon †And I wil lay it waist it shal not be pruned and it shal not be digged and bryers and thornes shal ouergrowe it and I wil command the cloudes that they rayne no shower vpon it †For the vineyarde of the Lord of hostes is the house of Israel and the man of Iuda his delectable bud I looked that it should doe iudgement and behold iniquitie and iustice and behold clamour †Woe to you that ioyne house to house and lay filde to filde euen to the end of the place why shal you alone dwel in the middes of the earth †These thinges are in my eares sayth the Lord of hostes vnles manie great and fayre houses become desolate without an inhabiter †For ten acres of the vineyards shal yeld one litle flagon and thirtie busheles of seede shal yeld three busheles †Woe to you that rise vp earely to folow drunkennes and to drinke euen vntil euening that you may be inflamed with wine †Harpe and viole timbrel and shalme and wine in your feastes and the worke of our Lord you regard not nor consider the workes of his handes †Therfore is my people led away captiue because they had not knowlege and their nobles died with famine and the multitude thereof dried away with thirst †Therfore hath hel dilated his soule and opened his mouth without anie limite and their strong ones and their people and their high and glorious ones shal descend into it †And man shal be bowed and man shal be humbled and the eies of the loftie shal be brought law †And the Lord of hostes shal be exalted in iudgement and the holie God shal be sanctified in iustice †And the lambes shal feede according to their order and strangers shal eate the deserts turned into frutefulnes †Woe to you that draw iniquitie in cordes of vanitie sinne as the linke of a wayne †Which say let him make hast let his worke come quickly that we may see it let the counsel of the holie one of Israel come and we shal know it †Woe vnto you that cal euil good and good euil putting darknes light and light darknes putting bitter for swete swete for bitter †Woe to you that are wise in your owne eies and prudent before yourselues †Woe to you that are mightie to drinke wine stout men in drunkennes †Which iustifie the impious for giftes and take away the iustice of the iust from them †For this euen as the tongue of fire deuoureth stuble and the heate of the flame burneth it vp so shal their roote be as isles and their bud shal rise vp as dust for they haue cast away the law of the Lord of hostes and haue blasphemed the word of the holie one of Israel †Therfore is the furie of our Lord wrath against his people and he hath stretched out his hand vpon them and striken them and the mountaines were trubled and their carcasses were made as dung in the
tayle †And they that cal this people blessed seducing them and that are called blessed shal be throwen headlong †For this cause our Lord shal not reioyce vpon their yong men and on their pupilles and widowes he shal not haue mercie because euerie one is an hypocrite wicked and euerie mouth hath spoken follie In al these thinges his furie is not turned away but his hand is yet stretched forth †For impietie is kindled as a fyre it shal deuoure bryer and thorne and it shal be kindled in the thicket of the forest and it shal be wrapped vp together in the pride of smoke †In the wrath of the Lord of hostes the earth is trubled and the people shal be foode for the fyre man shal not spare his brother †And he shal decline to the right hand and shal be hungrie and shal eate on the left hand and shal not be filled euerie one shal eate the flesh of his arme Manasses Ephraim and Ephraim Manasses they together against Iuda †In al these thinges his furie is not turned away but his hand is yet stretched forth CHAP. X. Makers of wicked lawes are cursed 3. For which the Israelites shal be afflicted by the Assirians 5. The Assirians ouerthrowne by extraordinarie meanes sent from God 21. and the Iewes deliuered from imminent danger with diuers mysteries of Christ intermixed VVOE to them that make wicked lawes and writing haue written iniustice †That they might oppresse the poore in iudgement doe violence to the cause of the humble of my people that widowes might be their praye and they might spoile pupilles †What wil you doe in the day of visitation and of calamitie coming from farre to whose helpe wil ye flee and where wil ye leaue your glorie †That you be not bowed vnder the bond and fal with the slaine In al these thinges his furie is not turned away but his hand is yet stretched forth †Woe to Assur he is the rod of my furie and the staffe myne indignation is in their handes †I wil send him to a deceitful nation I wil geue him commandment against the people of my furie that he take away spoiles and catche the praye and put them to be troden vpon as the mire of the streates †But he shal not so thinke and his hart shal not esteme it so but his hart shal be set to destroy and to the destruction of no few nations †For he shal say †Are not my princes with al kinges Is not as Charcamis so Calano and as Arphad so Emath Is not as Damascus so Samaria †Euen as my hand hath found the kingdomes of the idol so also their idols of Ierusalem of Samaria †Shal I not as I haue done to Samaria and her idols so do to Ierusalem and her idols †And it shal be when the Lord shal haue accomplished al his workes in mount Sion and in Ierusalem I wil visite ouer the fruite of the magnifical hart of the king of Assur and ouer the glorie of the hautines of his eyes †For he hath said In the strength of mine owne hand haue I done it and in mine owne wisdome haue I vnderstood and I haue taken away the borders of peoples and haue spoiled their princes and haue pulled downe as a mightie man them that sate on high †And my hand hath found the strength of peoples as a nest and as egges be gathered that are leaft so haue I gathered together al the earth and there was none that moued wing and opened mouth and once muttered †Shal the axe glorie against him that cutteth with it or shal the saw exalt itselfe against him by whom it is drawen As if a rod should lift vp itself agaynst him that lifteth it vp and a staffe exalt itself which is certes but wood †For this cause the Dominatour the Lord of hostes shal send leannes in his fat ones and vnder his glorie shal burne as it were the burning of fyre kindled †And the light of Israel shal be in fyre and the Holie one therof in flame and his thorne shal be kindled and be deuoured and the briars in one day †And the glorie of his forest and of his carmelus shal be consumed from the soule euen to the flesh and he shal be a fugitiue for feare †And the remaynes of the woode of his forest for the fewnes shal be numbred and a child shal write them †And it shal be in that day the residue of Israel and they that shal escape of the house of Iacob shal not adde to leane vpon him that striketh them but they shal leane vpon our Lord the holie one of Israel in truth †The remnant shal be conuerted the remnant I say of Iacob to the strong God †For if thy people ô Israel shal be as the sand of the sea the remnant therof shal be conuerted consumnation abbridged shal make iustice ouerflow †For our Lord the God of hostes shal make consummation and abbridgement in the middes of al the earth †For this cause thus sayth our Lord the God of hostes O my people inhatiter of Sion be not afrayd of Assur he shal strike thee with his rod and shal lift vp his staffe ouer thee in the way of Aegypt †For yet a litle and a very litle and mine indignation and furie vpon their wickednes shal be consummate †And the Lord of hostes shal rayse vp a scourge vpon him according to the plague of Madian in the Rocke Oreb and his rod vpon the sea and he shal lift it vp in the way of Aegypt †And it shal be in that day his burden shal be taken away from of thy shoulder and his yoke from of thy necke and the yoke shal putrifie at the face of oile †He shal come into Aiath he shal passe into Magron at Machmas he shal commend his vessels †They haue passed in hast Gaba is our seate Rama was astonied Gabaath of Saul fled †Neay with thy voice ô daughter of Gallim attend Laisa seelie poore Anathoth †Medemena is remoued ye inhabitants of Gabin take courege †Yet there is day to stand in Nobe he shal shake his hand ouer the mountaine of the daughter of Sion the litle hil of Ierusalem †Behold the dominatour the Lord of hostes shal breake the litle flagon in terrour and the high of stature shal be cut downe and the loftie shal be humbled †And the thicke places of the forest shal be ouerthrowen with iron and Libanus with the high ones shal fal CHAP. XI Christ borne of the stock of Iesse replenished with seuen giftes of the Holie Ghost 4. shal haue a spiritual kindom most iust and potent 10. wherto al nations wil repayre AND a rod shal come forth of the roote of Iesse and a flowre shal rise vp out of his roote †And the Spirite
shal perish from their wise men and the vnderstanding of their prudent shal be hid †Woe vnto you that are deepe of hart to hide your counsel from our Lord whose workes are in darkenes and they say Who seeth vs and who knoweth vs †This your cogitation is peruerse as if the clay should thinke against the potter and the worke should say to the maker therof Thou madest me not or the thing formed should say to the fashioner therof Thou vnderstandest not †Shal not yet within a litle while and in a short time Libanus be turned into Charmel Charmel reputed for a forest †And in that day the deafe shal heare the wordes of the booke and out of the darkenes and mist the eies of the blinde shal see †And the meeke shal adde ioyfulnesse in our Lord and the poore men shal reioyce in the holie one of Israel †Because he hath fayled that did preuaile the scorner is consumed and they are al cut downe that watched vpon iniquitie †that made men sinne in word and supplanted him that reproued them in the gate and declined in vayne from the iust †For this cause thus sayth our Lord to the house of Iacob he that redemed Abraham Iacob shal not now be confounded neither shal now his countenance be ashamed †but when he shal see his children the workes of mine handes in the middes of him sanctifying my name and they shal sanctifie the holie one of Iacob and shal preach the God of Israel †and they that erre in spirit shal know vnderstanding and the mutteters shal learne the law CHAP. XXX The Iewes are blamed for seeking counsel and helpe of the Aegyptians 18. but if they repent they shal find releefe and spiritual riches of the soule 27. Gods iudgement wil be strict 33. and hel is most horrible VVOE vnto renegate children sayth our Lord that you would take counsel and not of me would beginne a webbe and not by my spirite that you might adde sinne vpon sinne †which walke to goe downe into Aegypt haue not asked my mouth hoping for helpe in the strength of Pharao and hauing confidence in the shadow of Aegypt †And the strength of Pharao shal be a confusion to you and the confidence of the shadow of Aegypt an ignominie †For thy princes were in Tanis and thy messengers came euen to Hanes †Al were confounded vpon the people that could not profite them they were no helpe nor to any profite but to confusion and to reproch †The burden of the beastes of the South In a land of tribulation and distresse the lionesse and the lion of them the viper the flying basiliscus carying their riches vpon the shoulders of beasts and their treasures vpon the bunch of camels to a people that can not be able to profite them †For Aegypt shal helpe in vaine and to no purpose therfore haue I cried vpon this It is pride onlie cease †Now therfore going in write to her vpon boxe and drawe it diligently in a booke and it shal be in the latter day for a testimonie for euer †For it is a people prouoking to wrath and lying children children that wil not heare the law of God †Which say to the seers See not and to them that behold Behold vs not those thinges that are right Speake vnto vs pleasant thinges see errours vnto vs. †Take from me the way turne away the path from me let the holie one of Israel cease from our face †Therfore thus sayth the holie one of Israel For that you haue reiected this word haue hoped in calumnie and tumult and haue leaned therevpon †therfore shal this iniquitie be vnto you as a breach that falleth and is found lacking in an high wal because sodenly whiles it is not hoped shal come the destruction therof †And it shal be broken smal as the potters vessel is broken with mightie breaking there shal not a shread be found of the fragments therof wherein a litle fyre may be caried from the burning or a litle water be drawen out of the pitte †Because thus sayth our Lord the God of Israel If you returne and be quiet you shal be saued in silence and in hope shal your strength be And you would not †and you haue sayd No but we wil flee to horses therfore shal you flee And we wil mount vpon swift ones therfore shal they be fwifter that shal persecute you †A thousand men at the face of the terrour of one and at the face of the terrour of fiue shal you flee til you be leaft as the mast of a shippe in the toppe of a mountaine and as a signe vpon a litle hil †Therfore our Lord expecteth that he may haue mercie on you and therfore shal he be exalted sparing you because our Lord is the God of iudgment blessed are al they that expect him †For the people of Sion shal dwel in Ierusalem weeping thou shalt not weepe pitying he wil pitie thee at the voice of thy crie as soone as he shal heare he wil answer thee †And our Lord wil geue you straite bread and short water and wil not make thy doctor to flee away from thee any more and thine eies shal see thy master †And thine eares shal heare the word of him that behinde thy backe admonisheth thee This is the way walke in it and decline ye not neither to the right hand nor to the left †And thou shalt contaminate the plates of the sculptils of thy siluer and the garment of the molten of thy gold and shalt scatter them as the vncleannes of a menstruous woman Thou shalt say to it Get thee hence †And rayne shal be geuen to thy seede wheresoeuer thou shalt sow in the land and the bread of the corne of the land shal be most plentiful and fatte The lambe in that day shal feede at large in thy possession †and thyne oxen as the asse coltes that til the ground shal eate mingled prouender as it was fanned in the floore †And there shal be vpon euerie high mountayne and vpon euerie litle hil eleuated riuers of running waters in the day of the killing of manie when the towres shal fal †And the light of the moone shal be as the light of the sunne and the light of the sunne shal be seuenfold as the light of seuen daies in the day when our Lord shal bind vp the wound of his people shal heale the stroke of their wound †Behold the name of our Lord commeth from farre his burning furie and heauie to beare his lippes are filled with indignation and his tongue as a deuouring fire †His spirite as a torrent ouerflowing euen to the middes of the necke to destroy the nations to nothing and the bridle of errour that was in the iawes of peoples †There shal be a song vnto
Lord of hostes is his name thy redemer the holie one of Israel shal be called the God of al the earth †For as a woman forsaken mourning in spirit hath our Lord called thee and as a wife cast of from her youth hath thy God sayd †For a moment a litle while haue I forsaken thee in great mercies wil I gather thee †In a moment of indignation haue I hid my face a litle while from thee and in mercie euerlasting haue I had mercie on thee sayd thy redeemer our Lord. †As in the daies of Noe is this thing to me to whom I sware that I would no more bring in the waters of Noe vpon the earth so haue I sworne not to be angrie with thee and not to rebuke thee †For the mountaines shal be moued and the little hilles shal tremble but my mercie shal not depart from thee and the couenant of my peace shal not be moued sayd our Lord thy miseratour †Poore litle one shaken with tempest without al comfort behold I wil lay thy stones in order and wil found thee in sapphires †and I wil put the iasper stone for thy munitions and thy gates into grauen stones and al thy borders into stones worthie to be desired †Al thy children taught of our Lord a multitude of peace to thy children †And in iustice thou shalt be founded depart far from calumnie because thou shalt not feare and from dread because it shal not approch to thee †Behold the borderer shal come which was not with me thy stranger sometime shal be ioyned to thee †Behold I haue created the smith that bloweth the coles in the fire and bringeth forth a vessel for his worke I created the killer to destroy †Euerie vessel that is made agaynst thee shal not prosper and euerie tongue resisting thee in iudgement thou shalt iudge †This is the inheritance of the seruants of our Lord and their iustice with me sayth our Lord. CHAP. LV. God promiseth abundance of spiritual graces to the faithful 4. that shal beleue in Christ of al nations 7. and sincerely serue him ALYE that thirst come to the waters and you that haue no siluer make hast bye eate come bye without siluer and without any exchange wine and milke †Why bestow you siluer not for bread your labour not for saciety Hearing heare ye me and eate that which is â—â—d and your soule shal be delighted in fatnes †Incline your eare come to me heare and your soule shal liue and I wil make an euerlasting couenant with you the faythful mercies of Dauid †Behold I haue geuen him for a witnes to the peoples for a prince and master to the Gentiles †Behold thou shalt cal the nation which thou knowest not and the nations that knew not thee shal runne to thee because of the Lord thy God and the holie one of Israel because he hath glorified thee †Seeke ye our Lord whiles he may be found inuocate him whiles he is neere †Let the impious forsake his way and the vniust man his cogitations and returne to our Lord and he wil haue mercie on him and to our God because he is bountiful to forgeue †For my cogitations are not your cogitations nor your wayes my wayes sayth our Lord. †For as the heauens are exalted aboue the earth so are my wayes exalted aboue your wayes and my cogitations aboue your cogitations †And as the showre cometh downe and the snow from heauen and returneth no more thither but inebriateth the earth and watereth it and maketh it to spring and geueth seede to the sower and bread to him that eateth †so shal my word be which shal proceede from my mouth it shal not returne to me voyde but it shal doe what thinges soeuer I would and shal prosper in these thinges for which I sent it †Because you shal goe forth in ioy and in peace shal you be conducted the mountaines and the litle hilles shal sing prayse before you and al the wood of the countrie shal clap the hand †For the shrubbe shal come vp the firre tree and for the nettle shal grow the myrtle tree and our Lord shal be named for an euerlasting signe that shal not be taken away CHAP. LVI God inuiteth al men in thought and dede to kepe his law 4. promiseth blessing and reward to those that professe and kepe perpetual chastitie 9. and reproueth euil pastors THYS sayth our Lord Keepe ye iudgement and doe iustice because my saluation is nere to come and my iustice to be reueled †Blessed is the man that doth this thing and the sonne of man that shal apprehend this keping the Sabbath that he pollute it not keping his handes that he doe no euil †And let not the sonne of the stranger that cleaueth to our Lord say By seperation the Lord wil diuide me from his people †And “ let not the eunuch say Behold I am a drie tree Because thus sayth our Lord to the eunuches They that shal kepe my Sabbathes and shal choose the thinges that I would and shal hold my couenant †I wil geue vnto them in my house and within my walles a place and a name better then sonnes and daughters an euerlasting name wil I geue them which shal not perish †And the children of the stranger that cleaue to the Lord to worshipe him to loue his name to be his seruants euerie one that kepeth the Sabbath not to pollute it and that holdeth my couenant †I wil bring them into my holie mount and wil make them ioyful in the house of my prayer their holocaustes and their victims shal please me vpon mine altar because my house shal be called the house of prayer to al peoples †Sayth our Lord God that gathereth the dispersed of Israelâ— As yet wil I gather vnto it the gathered together therof †Al ye beasts of the fielde come to deuoure al ye beastes of the forest †His watchmen al blind haue bene ignorant dume dogges not able to barke seing vaine thinges sleeping and louing dreames †And most inpudent dogges they haue knowne no sacieâ—ie the pastors themselues haue bene ignorant of vnderstanding al haue declined into their owne way euerie one to his owne auarice from the highest euen to the last †Come let vs take wine and be filled with drunkennes and it shal be as today so also to morow and much more ANNOTATIONS CHAP. LVI 4. â—â—â— not the Eunuch say I am a drie tree To be barren vvithout children vvas ignominious amongst the Iewes in the old testament because God hauing then chosen that only nation for his peculiar people the conseruation and increase of his Church depended much vpon their multiplication But seing the Church of Christ in the nevv testament should be gathered
and consist of al Nations the Prophet here forsheweth that Christian Eunuches liuing virgins or continent should not be ignoble or inglorious but more glorious and haue a better name then Gods other seruants sonnes and daughters an euerlasting name vvhich shal not perish because keping Gods precepts such as vvas the Sabbath they also of their free election choose this state of life to kepe perpetual chastitie more then is commanded Against vvhich plaine sense of the text Protestants oppose their ovvne glosses Peter Martyr li de calibatu votis Monasticis saith God preferreth not Eunuches before others that kepe the lavv but only before them that transgresse the lavv VVhich commentarie is faultie in tvvo respectes For God here calleth them not transgressors but his sonnes and daughters before vvhom he preferreth holie Eunuches neither speaketh of such as shal be excluded from good place or good name but of such as shal enioy both and sayth these Eunuches shal haue a better place better name that is more renovvme and greater revvard Other Protestants expound this better name to signifie that such Eunuches shal be called after or according to Gods people and be of the same religion vvhich importeth no excellencie at al in place or name as the text expresseth nay scarse equalitie with other seruantes of God Lastly they adde lest perhaps this former sense satisfie not the reader yea vnder Christ say they the dignitie of the faithful shal be greater then the Ievves vvere at that time As though the comparison made in this place vvere to signifie the general difference betvven Gods seruants before and since Christ and not particularly betvven Eunuches and such as haue children Hovv much more meete therfore is it to see and embrace the explications of the ancient holie Fathers VVho vniformely vnderstand expound this prophecie of such as vovv perpetual chastitie in the Church of Christ preferring that state before Mariage S. Basil li. de virginitate amongst other reasons and testimonies bringeth this place in proofe of the excellencie of virginitie that the revvard therof shal be that for a humane name God wil geue to virgins the name of immortal Angels vvhich shal not faile that they shal possesse a special place in heauen not only the glorie of Angels but an excellent dignitie amongst Angels S. Cyril of Alexandria in his commentaries vpon Isaie shevveth by this doctrine that the revvardes of continencie are eximia excellent and exceeding great so that such as be continent in bodie do also kepe al Gods commandments S. Ierom in his commentaries proueth that virginitie or perpetual chastitie is a singular good vvorke of supererogation not of precept but of Euangelical counsel by the vvord elegerit shal choose the thinges vvhich God vvould rather then vvhich he condescending to mans vveakenes allovveth Such an Eunuch saith he elegit quae Dominus voluit vt plus offerat quam praeceptum est hath chosen the thinges vvhich our Lord vvould to offer more then is commanded And such an Eunuch keping also Gods commandments shal haue locum optimum a chief good place in Gods house vvhere be manie mansions he shal be made a tovvre of our Lord be placed in Sacerdotali gradu Priestlie degree in stead of carnal chrildren shal haue manie spiritual children Thus S. Ierom. The like vve might cite of S. Ambrose in exhort ad Virg. S. Augustini lâ—de sancta virginitate c. 24. 25. S. Gregorie 3. p. Pastorali c. 29. c. others so expounding this prophecie CHAP. LVII The prophet lamenteth that men regard not when the iust dye 3. reprehendeth those that scorne the godlie 5. and committe horrible idolatrie 11. for getting God 14. who vseth al benignitie to recal them 20. but they contemne him THE iust perisheth and there is none that considereth in his hart men of mercie are gathered away because there is none that vnderstandeth for at the face of malice is the iust gathered away †Let peace come let him rest in his bed that hath walked in his direction †But come you hither ye children of the witch the seede of the aduouterer and of the harlot †Vpon whom haue you iested vpon whom haue you opened your mouth awide and thrust out the tongue Are not you wicked children a lying seede †Which take comforte in the goddes vnder euerie thicke greenetree immolating your litle ones in the torrents vnder the high rockes †In the partes of the torrent is thy part this is thy lot and thou hast powred out libament to them thou hast offered sacrifice shal I not take indignation of these thinges †Vpon an high and loftie mountaine thou hast layd thy bed and hast gone vp thither to immolate hostes †And behind the doore and behind the post thou hast ser thy memorial because thou hast discouered thyself neere me and hast receiued an aduouterer thou hast enlarged thy bed and made a couenant with them thou hast loued their couche with open hand †And thou hast adorned thyself with royal oyntment and hast multiplied the gay payntings Thou didst send thy legates far of wast humbled euen to hel †In the multitude of thy way thou hast laboured thou saydst not I wil rest thou hast found life of thine owne hand therfore thou hast not asked †For whom with careful reuerence hast thou feared wheras thou hast lied hast not bene mindful of me nor thought on me in thy hart because I am holding my peace and as it were not seing and thou hast forgotten me †I wil declare thy iustice and thy workes shal not profite thee †When thou shalt crie let thy gathered together deliuer thee and the winde shal take them al away a soft blast shal beare them away But he that hath confidence in me shal inherite the land and shal possesse my holie mount †And I wil say Make a way geue passage turne out of the path take away stumbling blockes out of the way of my people †Because thus saith the High eminent that inhabiteth eternitie and his name is holie dwelling in the high and holie place and with a contrite humble spirit that he may reuiue the spirit of the humble and reuine the hart of the contrite †For I wil not contend for euer neither wil I be wrath vnto the end because the spitit shal proceede from my face and breathinges I wil make †For the iniquitie of his auarice I was angrie and haue striken him I haue hid my face from thee and haue taken indignation and he hath gone wandering in the way of his owne hart †I saw his wayes and haue healed him and reduced him and haue restored consolations vnto him and to them that mourne for him †I haue created the fruite of the lippes peace peace to him that is far of and that is nere said our Lord and I haue healed him
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
throne in the firmament AND IT came to passe in the thirtith yeare in the fourth in the fifth if the moneth when I was in the middes of the captiues beside the riuer Chobar the heauens were opened and I saw the visions of God †In the fifth of the moneth the same is the fifth yeare of the transmigration of king Ioachin †the word of our Lord was made to Ezechiel the sonne of Buzi priest in the land of the Chaldees by the riuer Chobar and there the hand of our Lord was made vpon him †And I saw and behold a whirlewinde came from the North and a great clowde a fire inuoluing and brightnes round about it out of the middes therof as it were the forme of amber that is out of the middes of the fire †and out of the middes therof the similitude of soure * liuing creatures and this was their look the similitude of a man in them †There were four faces to one and foure winges to one †Their feete streight feete and the sole of their foote as the sole of a calues foote and sparkes as the forme of glowing braâ—â—◠†And the handes of a man vnder their winges in foure partes 〈…〉 ey had faces and winges by the foure partes †And the winges of them were ioyned one to an other They returned not when they went but euerie one went before his face †And the similitude of their countenance the face of a man and the face of a lyon on the right hand of them foure and the face of an oxe on the lefe hand of them foure and the face of an eagle ouer them foure †And their faces and their winges were streched out aboue two winges of euerie one were ioyned and two couered their bodies †and euerie one of them walked before his face where the force of the spirite was thither they went neither did they returne when they went neither did they returne when they walked †And the similitude of the liuing creatures their looke as it were of coales of burning fire as it were the resemblance of lampes This was the vision running in the middes of the liuing creatures brightnes of fire and from the fire lightening going forth †And the liuing creatures went and returned after the similitude of glistering lightning †And when I beheld the liuing creatures there appeared one wheele vpon the earth by the liuing creatures hauing foure faces †And the shape of the wheeles and the worke of them as it were apparence of the sea and one similitude of them foure and their apparence and worke as if it were a wheele in the middes of a wheele †By their foure partes going they went and they returned not when they walked †There was a stature also to the wheeles and height and a fearful forme and the whole 〈…〉 was ful of eies round about them foure †And when the liuing creatures walked the wheeles also walked together by them and when the liuing creatures were lifted vp from the earth the wheeles also were lifted vp together †Whithersoeuer the spirit went thither the spirit going the wheeles also were lifted vp withal folowing it for the spirit of life was in the wheeles †With them going they went and with them standing they stood and with them lifted vp from the earth the wheeles also were lifted vp together folowing them because the spirit of life was in the wheeles †And a similitude ouer the heades of the liuing creatures of the firmament as it were the sight of christal dreadful and streched out ouer their heades aboue †And vnder the firmament the winges of them streight one toward an other euerie one with two winges couered his bodie and the other was couered in like maner †And I heard the sound of the winges as it were the sound of manie waters as it were the sound of the high God when they walked it was as the voice of multitude as the sound of a campe and when they stood their winges were let downe †For when a voice was made aboue the firmament that was ouer their head they stood and let downe their winges †And aboue the firmament that hung ouer their head as it were the forme of the sapphire stone the similitude of a throne and vpon the similitude of the throne a similitude as it were the shape of a man aboue †And I saw as it were the forme of amber as the resemblance of fire within it round about from his loines vpward and from his loines downward I saw as it were the resemblance of fire glistering round about †As the forme of the bow when it is in a clowde on a day of rayne this was the forme of the brightnes round about CHAP. II. The Prophet terrified with the vision is encoreged by Gods spirite 3. And is sent to preach 9. penance and the seruice of God THIS was the vision of the similitude of the glorie of our Lord. And I saw and I fel on my face and I heard the voice of one speaking And he said to mee Sonne of man stand vpon thy feete and I wil speake with thee †And the spirit entered into me after that he spake to me and he sette me vpon my feete and I heard him speaking to me †and saying Sonne of man I send thee to the children of Israel to nations apostates wich haue reuolted from me they and their fathers haue transgressed my couenant euen vnto this day †And they are children of an hard face and of an hart that can not be tamed to whom I send thee and this thou shalt say to them Thus saith our Lord God †If perhaps they at the least wil heare and if perhaps they wilcease because it is an exasperating house and they shal know that there was a prophet in the middes of them †Thou therfore ô sonne of man feare them not neither be afrayd of their wordes because the incredulous and subuerters are with thee and thou dwellest with scorpions Feare not their wordes and of their lookes be not afrayd because it is an exasperating house †Thou therefore shalt speake my wordes to them if perhaps they wil heare and be quiet because they are prouokers to anger †But thou sonne of man heare whatsoeuer I speake to thee be not exasperating as it is an exasperating house open thy mouth and eate whatsoeuer I geue thee †And I looked and behold an hand sent to me wherin was a rowled booke and he spred it before me which was writen within and without and there were writen in it lamentations and a song and woe CHAP. III. Against a stubborne people to whom he must preach 8. the prophet is streingthened 12. by increase of spirite 17. charged to execute his office 22. But first to be silent for a time AND he said to me Sonne of man whatsoeuer
thou shalt finde eate eate this volume and going speake to the children of Israel †And I opened my mouth and he fed me with that volume †and he said to me Sonne of man thy bellie shal eate and thy bowels shal be filled with this volume which I geue thee And I did eate it and it was made in my mouth sweete as honie †And he said to me Sonne of man goe to the house of Israel and thou shalt speake my wordes to them †For not to a people of profound speach and of an vnknowne tongue art thou sent to the house of Israel †Neither to manie peoples of profonnd speach of an vnknowne tongue whose wordes thou canst not heare and if thou were sent to them they would heare thee †But the house of Israel wil not heare thee because they wil not heare me for al the house of Israel is of a shameles forehead and hard harted †Behold I haue made thy face stronger then their faces and thy forehead harder then their foreheads †As the adamant and as the flint stone haue I made thy face feare them not neither be afrayd of their face because it is an exasperating house †And he said to me Sonne of man al my wordes which I speake to thee take in thy hart and heare with thine eares †And goe enter into the transmigration to the children of of thy people and thou shalt speake to them and shalt say to them Thus saith our Lord God if perhaps they wil heare and be quiet †And the spirit tooke me vp and I heard behinde me the voice of a great commotion Blessed be the glorie of our Lord from his place †and the voice of the winges of liuing creatures striking one against an other the voice of wheeles folowing the liuing creatures and the voice of a great commotion †The spirit also lifted me tooke me vp I went away bitter in the indignation of my spirit for the hand of our Lord was with me strengthening me †And I came to the transmigration to the heape of new corne to them that dwelt by the riuer Chobar and I sate where they sate and I taried there seuen dayes mourning in the middes of them †And when seuen dayes were passed the word of our Lord was made to me saying †Sonne of man a watchman to the house of Israel haue I geuen thee and thou shalt heare the word out of my mouth and shalt tel it them from me †If when I say to the impious Dying thou shalt dye thou tel him not nor speake that he may be turned away from his impious way and liue the same impious man shal dye in his iniquitie but his bloud I wil requyre at thy hand †But if thou denounce to the impious and he be not conuerted from his impietie and from his impious way he verely shal dye in his iniquitie but thou hast deliuered thy soule †Yea and if the iust shal be turned from his iustice shal doe iniquitie I wil lay a stumbling blocke before him he shal dye because thou hast not told him he shal dye in his sinne and his iustices which he hath done shal not be in memorie but his bloud I wil require at thy hand †But if thou warne the iust that the iust sinne not and he doe not sinne liuing he shal liue because thou hast warned him and thou hast deliuered thy soule †And the hand of our Lord was made vpon me and he said to me Rising goe out into the fielde and there I wil speake with thee †And rising I went out into the filde and behold the glorie of our Lord stood there as it were the glorie which I saw by the riuer Chobar and I fel on my face †And the spirit entered into me and set me vpon my feete and he spake to me and sayd to me Goe in and be shut vp in the middes of thy house †And thou sonne of man behold bandes are geuen vpon thee and they shal binde thee in them and thou shalt not goe forth from the middes of them †And I wil make thy tongue cleaue to the roofe of thy mouth and thou shalt be dumme not as a man controwling because it is an exasperating house †But when I shal speake to thee I wil open thy mouth and thou shalt say to them Thus saith our Lord God He that heareth let him heare and he that is quiet let him be quiet because it is an exasperating house CHAP. IIII. The future siege of Ierusalem is discribed in a bricke 4. The time of captiuitie of Israel and of Iuda is signified by sleeping 390. dayes on the left side and fourtie on the right 9. Famine is also signified by bread sprinkled with dung AND thou sonne of man take thee a bricke thou shalt put it before thee and thou shalt draw in it the citie of Ierusalem †And thou shalt lay siege against it and shalt build munitions and cast vp a bancke and pitch campes against it and place engines round about †And thou take thee an yron frying panne and thou shalt set it as an yron wal betwen thee the citie and thou shalt set thy face stedely toward it and it shal be besieged and thou shalt compasse it which is a signe to the house of Israel †And thou shalt sleepe vpon thy left side and shalt put the iniquities of the house of Israel vpon it according to the number of the daies that thou shalt sleepe vpon it and thou shalt take their iniquitie †And I haue geuen thee the yeares of their iniquitie according to the number of daies three hundred and ninetie daies and thou shalt beare the iniquitie of the house of Israel †And when thou hast accomplished these thinges thou shalt sleepe vpon thy right side the second time and thou shalt take the iniquitie of the house of Iuda fourtie daies a day for a yeare a day I say for a yeare I haue geuen thee †And thou shalt turne thy face to the siege of Ierusalem and thine arme shal be streched out and thou shalt prophecie against it †Behold I haue compassed thee with bandes and thou shalt not turne thy self from thy side vnto the other side til thou accomplish the daies of thy siege †And thou take thee wheate and barley and beanes and lintiles and millet and fitches and thou shalt put them into one vessel and make thee loaues according to the number of the daies that thou shalt sleepe vpon thy side three hundred and ninetie daies shalt thou eate it †And thy meate that thou shalt eate shal be in weight twentie staters a day from time to time thou shalt eate it †And water by measure thou shalt drinke the sixt part of an hin from time to time thou shalt drinke it †And as hearth baken barley bread thou shalt eate
faces one face the face of a Cherub and the second face the face of a man and in the third the face of a lyon and in the fourth the face of an eagle †And the Cherubs were lifted vp the same is the liuing creature that I had sene by the riuer Chobar †And when the Cherubs walked the wheeles also went together by them and when the Cherubs lifted vp their winges to be raysed vp from the earth the wheeles rested not but also were besyde them †Those standing they stood and with them lifted vp they were lifted vp For the spirit of life was in them †And the glorie of our Lord went forth from the threshold of the temple and stood ouer the Cherubs †And the Cherubs lifting vp their winges were exalted from the earth before me and they going forth the wheeles also folowed and it stood in the entry of the east gate of the house of our Lord and the glorie of the God of Israel was ouer them †The same is the liuing creature which I saw vnder the God of Israel by the riuer Chobar and I vnderstood that they were Cherubs †Foure faces to one and foure winges to one and the similitude of a mans hand vnder their winges †And the similitude of their faces the same faces which I had seene by the riuer Chobar and the lookes of them and the sway of euerie one to goe before his face CHAP. XI Against falseprophetes affirming that the people should not be caried into captiuitie 4. Ezechiel prophecieth that they shal not escape it 13. Pheltias a falseprophet dieth 14. and God promiseth to conserue some reliques 19. and to geue a new spirite in their hartes AND the spirite lifted me vp and brought me into the east gate of the house of our Lord which looketh to the rysing of the sunne and behold in the entrie of the gate fiue and twentie men and I saw in the middes of them Iezonias the sonne of Azur and Pheltias the sonne of Banaias the princes of the people †And he said to me Sonne of man these are the men that conceiue iniquitie and deuise most wicked counsel in this citie †saying Were not houses builded of late This is the caldron and we the flesh †Therfore prophecie of them prophecie thou sonne of man †And the spirit of our Lord fel vpon me and said to me Speake Thus saith our Lord So haue you spoken ô house of Israel and the cogitations of your hart I know †Very manie haue you killed in this citie and you haue filled the wayes therof with the slaine †Therfore thus saith our Lord God Your slaine whom you haue layd in the middes therof these are the flesh and this is the caldron and I wil bring you out of the middes therof †The sword you haue feared and the sword I wil bring vpon you saith our Lord God †And I wil cast you out of the middes therof and I wil geue you into the hand of the enemies and wil doe iudgements in you †You shal fal by the sword in the borders of Israel wil I iudge you and you shal knowe that I am the Lord. †This shal not be as a caldron to you and you shal not be as flesh in the middes therof in the borders of Israel I wil iudge you †And you shal know that I am the Lord because you haue not walked in my precepts haue not done my iudgments but you haue done according to the iudgements of nations that are round about you †And it came to passe when I prophecied Pheltias the sonne of Banaias died and I fel vpon my face crying with a lowd voice sayd Alas alas alas ô Lord God makest thou a consumation of the remnant of Israel †And the word of our Lord was made to me saying †Sonne of man thy bretheren thy bretheren thy kinsmen al the house of Israel al to whom the inhabitantes of Ierusalem haue sayd Depart ye far from our Lord the land is geuen to vs in possession †Therfore thus sayth our Lord God Because I haue made them far of in the Gentils and because I haue dispersed them in the landes I wil be a litle sanctification to them in the landes to which they are come †Therfore speake Thus sayth our Lord God I wil gather you out of the peoples and vnite you out of the landes wherin you are dispersed I wil geue you the ground of Israel †And they shal goe in thither and shal take away al the offences and al the abominations therof out of it †And I wil geue them one hart and wil geue a new spirite in their bowels and I wil take away the stonie hart out of their flesh and wil geue them a fleshie hart †that they may walke in my precepts and keepe my iudgements and doe them and they may be my people and I may be their God †Whose hart walketh after their offences and abominations their way wil I lay on their head sayth our Lord God †And the Cherubs lifted vp their winges and the wheeles with them and the glorie of the God of Israel was ouer them †And the glorie of our Lord ascended from the middes of the citie stood ouer the mount that is on the east side of the citie †And the spirite lifted me vp and brought me into Chaldee to the transmigration in a vision in the spirite of God and the vision which I had seene was taken vp from me †And I spake to the transmigration al the wordes of our Lord which he had shewed me CHAP. XII By prouiding furniture for a iourney and carying it from one place to an other 5. and flying through a hole in the wal 10. the prophet signifieth that the king and people shal goe into captiuitie 17. By eating as if he were trubled foresheweth their famine 21. Al which shal come quickly AND the word of our Lord was made to me saying †Sonne of man thou dwelest in the middes of an exasperating house which haue eyes to see and see not and eares to heare and heare not because it is an exasperating house †Thou therfore ô sonne of man make thee vessels of transmigration and thou shalt flitte by day before them and thou shalt flitte out of thy place to an other place in their sight if perhaps they wil behold because it is an exasperating house †And thou shalt carie forth thy vessels as the vessels of one flitting by day in the sight of them and thou shalt goe forth at euen before them as one goeth forth that flitteth Before their eyes dig to thee through the wall and thou shalt goe forth through it †In their sight on shoulders thou shalt be caried in the darke thou shalt be caried out thou shalt couer thy face shalt not see the earth because I haue
And thou sonne of man mourne in contrition of the loynes and in bitternes mourne before them †And when they shal say to thee Why mournest thou thou shalt say For the bruite because it cometh and euerie hart shal melt al handes shal be dissolued and euerie spirit shal be weakened and waters shal runne by al knees behold it commeth and it shal be done saith our Lord God †And the word of our Lord was made to me saying †Sonne of man prophecie and thou shalt say Thus saith our Lord God Speake The sword the sword is sharpened and fourbished †To kil victims it is sharpened to glitter it is fourbished thou that mouest the scepter of my sonne hast cut downe euerie tree †And I gaue it to be made smooth that it may be held with the hand this is a sharpened sword and this is forbished that it may be in the hand of the slayer †Crie and howle ô sonne of man because this same is made in my people in al the captaines of Israel that fled they are deliuered to the sword with my people therfore strike vpon the thigh †because it is proued and that when it shal ouerthrow the scepter it shal not be saith our Lord God †Thou therfore ô sonne of man prophecie strike hand against hand and let the sword be dubled let the sword of the slaine be tripled this is the sword of great slaughter that maketh them to be astonied †and to pine in hart multiplieth ruines In al their gates haue I geuen the truble of the sword sharpe and furbished to glitter addressed to slaughter †Be thou sharpened goe to the right hand or to the left whithersoeuer the appetite of thy face is †Yea and I wil clappe hand to hand and wil fil mine indignation I the Lord haue spoken †And the word of our Lord was made to me saying †And thou sonne of man put thee two wayes that the sword of the king of Babylon may come both shal come forth out of one land and he shal take coniecture with the hand in the head of the way of the citie shal he choose it †Thou shalt make way that the sword may come to Rabbath of the children of Ammon and to Iuda into Ierusalem most fenced †For the king of Babylon stood in the high way in the head of two wayes seeking diuination shufling arrowes he asked the idols tooke counsel of intralles †On his right hand was made diuination vpon Ierusalem to sette engins to open the mouth in flaughter to eleuate the voice in howling to set engins against the gates to cast vp a rampier to build munitions †And he shal be as it were consulting the oracle in vaine in their eies imitating the rest of sabbathes but he shal remember the iniquitie to take it †Therfore thus saith our Lord God For that you haue remembred your iniquitie and haue reueled your preuarications and your sinnes haue appeared in al your cogitations for that I say that you remembred you shal be taken by hand †But thou prophane impious prince of Israel whose day prefixed cometh in the time of iniquitie †Thus saith our Lord God Take away the myter take of the crowne is not this it that extolled the humble and humbled the high †Iniquitie iniquitie iniquitie wil I put it and this was not done til he came to whom iudgement belongeth and I wil deliuer it to him †And thou sonne of man prophecie and say Thus saith our Lord God to the children of Ammon and to their reproch and thou shalt say Sword sword draw out thyselfe to kil fourbish thy selfe to slaye and to glitter †When vaine thinges were sene for thee and lies were diuined that thou mightest be geuen vpon the neckes of the wounded impious whose day prefixed cometh in the time of iniquitie †Returne to thy scabbard in the place wherin thou wast created in the land of thy natiuitie I wil iudge thee †and wil powre out vpon thee mine indignation in the fire of my furie wil I blow vpon thee and wil geue thee into the handes of men vnwise framing destruction †Thou shalt be foode for the fire thy bloud shal be in the middes of the land thou shalt be forgotten because I the Lord haue spoken CHAP. XXII For diuers enormious sinnes 14. Ierusalem and al Israel shal be plaged 25. namely false prophets priestes rauening princes and wicked people AND the woord of our Lord was made to me saying †And thou sonne of man doest thou not iudge doest thou not iudge the citie of bloud †And thou shalt shew her al her abominations and shalt say Thus saith our Lord God The citie shedding bloud in the middes of it that her time may come and that hath made idols against herselfe that she might be polluted †In thy bloud which is shed by thee thou hast offended and in thine idols which thou hast made thou art polluted and thou hast made thy dayes to approch and hast brought the time of thy yeares therfore haue I geuen thee a reproch to the Gentils and a mockerie to al landes †Those that are nere and that are far from thee shal triumph ouer thee thou filthie one noble great in destruction †Behold the princes of Israel euerie one in his arme haue bene in thee to shede bloud †Father and mother they haue abused with contumelies in thee the stranger they haue calumniated in the middes of thee the pupil and widow they haue made sorowful in thee †My sanctuaries you haue despised and my sabbathes you haue polluted †Detracting men haue bene in thee to shede bloud and vpon the mountaynes they haue eaten in thee they haue wrought wickednes in the middes of thee †The fathers shame they haue discouered in thee the vncleannes of the menstruous woman they haue humbled in thee †And euerie one hath wrought abomination vpon his neighbours wife and the father in law hath polluted his daughter inlaw wickedly the brother hath oppressed his sister the daughter of his father in thee †They haue taken giftes in thee to shede bloud thou hast taken vsurie and ouerplus and didst calumniate thy neighbours couetously and thou hast forgotten me saith our Lord God †Behold I haue wrong my handes vpon thy couetousnes which thou hast done and vpon the bloud that hath bene shed in the middes of thee †Why shal thy hart abide or shal thy handes preuaile in the dayes which I shal make to thee I the Lord haue spoken and wil doe it †And I wil disperse thee into nations wil scatter thee into landes and wil make thy vncleannes to faile from thee †And I wil possesse thee in the sight of the Gentils and thou shalt know that I am the Lord. †And the word of our Lord was made to me saying †Sonne of
wayes and their inuentions haue I iudged them †And they went in to the Nations vnto which they entered and haue polluted my holie name when it was said of them This is the people of the Lord and out of his land they are come forth †And I haue spared my holie name which the house of Israel polluted among the Gentiles to which they entered in †Therfore thou shalt say to the house of Israel Thus saith our Lord God not for your sake wil I doe it ô house of Israel but for my holie name which you haue polluted in the Nations to which you entered †And I wil sanctifie my great name that is polluted among the Gentiles which you haue polluted in the middes of them that the Gentils may know that I am the Lord saith our Lord of hostes when I shal be sanctified in you before them †For I wil take you out of the Gentils and wil gather you together out of al the landes and wil bring you into your land †And I wil powre out vpon you cleane water and you shal be clensed from al your contaminations from al your idols wil I clense you †And I wil geue you a new hart and wil put a new spirit in the middes of you and wil take away the stonie hart out of your flesh and wil geue you a fleshie hart †And I wil put my spirite in the middes of you and I wil make that you walke in my precepts keepe my iudgements and doe them †And you shal dwel in the land which I gaue to your fathers and you shal be my people and I wil be your God †And I wil saue you from al your contaminations and I wil cal for corne and wil multiplie it and wil not put famine vpon you †And I wil multiplie the fruite of the tree and the ofsprings of the filde that you beare no more the reproch of famine among the Gentils †And you shal remember your most wicked wayes and your studies not good and your iniquities and your wicked deedes shal displease you †Not for you wil I doe it saith our Lord God be it knowne to you be ye confounded and ashamed vpon your wayes ô house of Israel †Thus saith our Lord God In the day that I shal clense you from al your iniquities and shal make the cities to be inhabited and shal repayre the ruinous places †and the desert land shal be tilled which once was desolate in the eyes of euerie wayfaringman †they shal say This land vntilled is become as a garden of pleasure and the desert cities and destitute and vndermined haue sitten fenced †And the Nations whatsoeuer shal be left round about you shal know that I the Lord haue builded the destroyed thinges and planted the vntilled places that I the Lord haue spoken and done it †Thus saith our Lord God As yet in this shal the house of Israel finde me that I wil doe for them I wil multiplie them as a flocke of men †as a holie flocke as the flocke of Ierusalem in the solemnities therof So shal the desert cities be ful of flockes of men and they shal know that I am the Lord. CHAP. XXXVII By dead bones rising to life which also signifieth the general resurrection 11. is prophecied the reduction of the Iewes from captiuitie 15. the kingdoms of Iuda and Israel shal be reduced into one kingdom 23. in figure that al Nations shal be vnited in Christ. THE hand of our Lord was made vpon me and brought me forth in the spirite of our Lord and left me in the middes of a filde that was ful of bones †And he led me about through them on euerie side there were verie manie vpon the face of the filde and exceeding drie †And he sayd to me Sonne of man thinkest thou these bones shal liue And I sayd Lord God thou knowest †And he sayd to me Prophecie of these bones and thou shalt say to them Drie bones heare ye the word of our Lord. †Thus saith our Lord God to these bones Behold I wil put spirite into you and you shal liue †And I wil geue sinowes vpon you and wil make flesh to grow vp ouer you and wil strech a skine on you and I wil geue you spirite and you shal liue you shal know that I am the Lord. †And I prophecied as he had commanded me and there was made a sound when I prophecied and behold a commotion and bones came to bones euerie one to his iuncture †And I saw and behold vpon them sinowes and flesh was growen vp and a skinne was strerched out in them aboue and they had noe spirite †And he sayd to me Prophecie to the spirite prophecie sonne of man thou shalt say to the spirite Thus saith our Lord God Come spirite from the foure windes and blow vpon these slaine and let them be reuiued †And I prophecied as he had commanded me spirit entered into them they liued they stood vpon their feete an armie passing great †And he sayd to me Sonne of man Al these bones are the house of Israel They say our bones are withered our hope is perished and we are cut of †Therfore prophecie and thou shalt say to them Thus sayth our Lord God Behold I wil open your graues and wil bring you out of your sepulchers ô my people and wil bring you into the land of Israel †And you shal know that I am the Lord when I shal haue opened your sepulchres and shal haue brought you out of your graues ô my people †and shal haue geuen my spirite in you and you shal liue and I shal make you rest vpon your ground you shal know that I the Lord haue spoken and done it saith our Lord God †And the word of our Lord was made to me saying †And thou sonne of man take thee one peece of wood and write vpon it Of Iuda and of the children of Israel his felowes and take an other peece of wood and write vpon it Of Ioseph the wood of Ephraim and of al the house of Israel and of his selowes †And ioyne them one to the other for thee into one peece of wood and they shal be into an vnion in thy hand †And when the children of thy people shal say to thee speaking Doest thou not declare vnto vs what thou meanest by these †Thou shalt speake to them Thus saith our Lord God Behold I wil take the peece of wood of Ioseph which is in the hand of Ephraim and the tribes of Israel that are adioyned to him and I wil geue them together with the peece of wood of Iuda and wil make them into one peece of wood and they shal be one in his hand †And the peeces of wood wherupon thou shalt write in thy hand
East †And behold the glorie of the God of Israel went by the East gate and he had a voice as the voice of manie waters the earth shined at his maiestie †And I saw a vision according to the forme which I had seene when he came to destroy the citie and the shape according to the sight which I had seene by the riuer Chobar and I fel vpon my face †And the maiestie of our Lord went into the temple by the way of the gate that looked to the East †And the spirite lifted me vp and brought me into the inner court and behold the house was filled with the glorie of our Lord. †And I heard one speaking to me out of the house a man stood by me †said to me Sonne of man the place of my throne and the place of the steppes of my feete where I dwel in the middes of the children of Israel for euer and the house of Israel shal no more pollute my holie name they and their kinges in their fornications and in the ruines of their kinges and in the excelses †Who haue built their threshold by my threshold and their posts by my posts and there was a wal betwen me and them and they polluted my holie name in the abominations which they did for the which thing I consumed them in my wrath †Now therfore let them repel their fornication and ruins of their kinges far from me and I wil dwel in the middes of them alwayes †But thou sonne of man shew to the house of Israel the temple and let them be confounded at their iniquities and let them measure the frame †and be ashamed of al thinges that they haue done The figure of the house and of the frame therof the goings out the comings in and al the description therof and al the precepts therof and al the order therof and al the lawes therof shew to them and thou shalt write in their eyes that they may keepe al the descriptions therof and the preceptes therof and let them doe them †This is the law of the house in the toppe of the mount Al the border therof round about is holie of holies this then is the law of the house †And these are the measures of the altar by the most true cubite which had a cubite and a palme in the bosome therof was a cubit a cubite in bredth and the limite therof euen to the brimme therof and round about one palme this also was the trench of the altar †And from the bosome of the ground to the lowest brimme two cubits and the bredth of one cubite from the lesser brimme vnto the greater brimme foure cubits and the bredth of one cubite †And Ariel it self of foure cubits and from Ariel vpward foure hornes †And Ariel of twelue cubits in length by twelue cubits of bredth four square with equal sides †And the brimme of fourtene cubits of length by fourtene cubits of bredth in the foure corners therof and the crowne round about it of halfe a cubite and the bosome therof of one cubite round about and the steppes therof turned to the East †And he said to me Sonne of man thus saith our Lord God These are the rites of the altar in what day soeuer it shal be made that holocaust may be offered vpon it and bloud powred out †And thou shalt geue to the Priestes and Leuites that are of the seede of Sadoc that approch to me saith our Lord God that they offer to me a calâ—e of the heard for sinne †And taking of his bloud thou shalt put it vpon the foure hornes therof and vpon the foure corners of the brimme and vpon the crowne round about and thou shalt clense and expiate it †And thou shalt take the calfe that is offered for sinne and thou shalt burne him in a seperate place of the house without the sanctuarie †And in the second day thou shalt offer a bucke of goates vnspotted for sinne and they shal expiate the altar as they did expiate in the calfe †And when thou shalt haue accomplished expiating it thou shalt offer a calfe of the heard vnspotted and a ramme of the flocke vnspotted †And thou shalt offer them in the sight of our Lord and the priests shal cast salt vpon them and shal offer them an holocaust to our Lord. †Seuen dayes shalt thou make a bucke goate for sinne dayly and a calfe of the heard and a ramme of the cattel vnspotted shal they offer †Seuen dayes shal they expiate the altar and shal clense it and they shal fil his hand †And the dayes being expired in the eight day so forth the priests shal make your holocausts vpon the altar and those which they offer for peace and I wil be pacified toward you saith our Lord God CHAP. XLIIII The East gate of the Sanctuarie shal be alwayes shut 5. The incircumcised shal not enter into the sanctuarie 10. nor the Leuites that haue serued idols but shal do other seruice belonging to sacrifices 15. and the children of Sadoc shal do the priestlie functions 17. obseruing the prescribed rites therof AND he turned me to the way of the vtter sanctuarie which looked toward the East and it was shut †And our Lord said to me This gate shal be shut it shal not be opened and man shal not passe through it Because our Lord the God of Israel is entered in through it and it shal be shut †for the prince The prince himself shal sit in it to eate bread before our Lord by the way of the gate of the entrie shal he enter in by the way therof he shal go out †And he brought me by the way of the North gate in the sight of the house and I saw and behold the glorie of our Lord filled the house of our Lord and I b fel on my face †And our Lord said to me Sonne of man c set thy hart and see with thine eyes heare with thine eares al thinges that I speake to thee concerning al the ceremonies of the house of our Lord and concerning al the lawes therof and thou shalt set thy hart in the wayes of the temple by al the goings out of the sanctuarie †And thou shalt say to the house of Israel that exasperateth me Thus saith our Lord God Let al your wicked deedes suffice you ô house of Israel †because you bring in strange children vncircumcised in hart and vncircumcised in flesh to be in my sanctuarie and to pollute my house you offer my breades the fatte and the bloud and you dissolue my couenant in al your wicked abominations †And you haue not kept the precepts of my sanctuarie and you haue set keepers of my obseruances in my sanctuarie to your owne selues †Thus saith our Lord God Euerie stranger
Blesse our Lord ye fountaines prayse and superexalt him for euer †Seas and riuers blesse ye our Lord prayse and superexalt him for euer †Whales and al things that moue in the waters blesse ye our Lord prayse and superexalt him for euer †Blesse our Lord al ye foules of heauen prayse and superexalt him for euer †Al beasts and cattel blesse ye our Lord prayse and superexalt him for euer †Sonnes of men blesse ye our Lord prayse and superexalt him for euer †Let Israel blesse our Lord prayse and superexalte him for euer †Priests of our Lord blesse ye our Lord prayse and superexalt him for euer †Seruants of our Lord blesse ye our Lord prayse and superexalt him for euer †Spirits and soules of the iust blesse ye our Lord prayse and superexalt him for euer †Holie and humble of hart blesse ye our Lord prayse and superexalt him for euer †Ananias Azarias and Misael blesse ye our Lord prayse and superexalt him for euer Because he hath deliuered vs from hel and saued vs out of the hand of death and deliuered vs out of the middes of the burning flame and out of the middes of the fire hath he rid vs. †Confesse ye to our Lord because he is good because his mercie is for euer †Al religious blesse ye our Lord the God of goddes prayse and confesse ye to him because his mercie is vnto al worldes Hitherto it is not in the Hebrevv and that vvhich vve haue put is translated out of the Edition of Theodotion †Then Nabuchodonosor the king was astonied and he arose hastely said to his nobles Did we not cast three men fettered into the middes of the fire Who answering the king said It is true ô king †He answered and said Behold I see foure men loose and walking in the middes of the fire and there is no corruption in them the forme of the fourth is like to the sonne of God †Then came Nabuchodonosor to the doore of the fornace of burning fire and said Sidrach Misach Abdenago seruants of the high God goe ye forth and come And forthwith Sidrach Misach and Abdenago went out of the middes of the fire †And the nobles and the magistrates and iudges and the potentates of the king being gathered together beheld those men that the fire had no powre on their bodies not a heare of their head was singed yea their breeches were not altered the sent of the fire had not passed by them †And Nabuchodonosor breaking forth said Blessed be the God of them to witte of Sidrach Misach and Abdenago who hath sent his Angel and hath deliuered his seruants that beleued in him and they changed the kings word deliuered their bodies that they might not serue and might not adore anie god except their owne God †By me therfore this decree is made that euerie people tribe and tongue whatsoeuer shal speake blasphemie against the God of Sidrach Misach and Abdenago he perish and his house be wasted for there is none other God that can so saue †Then did the king promote Sidrach Misach and Abdenago in the prouince of Babylon †Nabuchodonosor the king to al peoples nations and tongues that dwel in the whole earth peace be multiplied vnto you †The high God hath wrought signes and meruelous thinges with me It hath pleased me therfore to publish †his signes because they are great and his meruels because they are strong and his kingdom an euerlasting kingdom his powre in generation and to genaration CHAP. IIII. King Nabuchodonosor hauing an other dreame telleth it to Daniel demanding of him the interpretation 16. who encoreged and warrented to speake freely sheweth that the king shal become like a beast in forme seuen yeares 28. the same is confirmed by a voice from heauen 30. and being fulfilled he is at last restored to his owne forme and state I Nabuchodonosor was quiet in my house and florishing in my palace †I saw a dreame that made me sore afrayd and my cogitations in my bed and the visions of my head disturbed me †And by me there was a decree setforth that al the wisemen of Babylon should be brought into my sight and that they should shew me the solution of the dreame †Then came in the southsayers magicians Chaldees and diuiners and I told the dreame in their sight the solution therof they shewed me not †til their collegue Daniel came into my fight whose name is Baltassar according to the name of my God who hath the spirit of the holie goddes in himself and I told the dreame before him †Baltassar prince of the southsayers because I know that thou hast the spirit of the holie goddes in thee and no secrete is impossible to thee tel thou the visions of my dreames which I haue sene and the solution of them †The vision of my head in my bed I saw and behold a tree in the middes of the earth and the height therof exceding †A great tree and strong and the height therof touching the heauen the sight therof was euen to the endes of al the earth †The leaues therof most fayre and the fruit therof exceding much and the foode of al thinges in it vnder it dwelt cattel and beasts and in the boughes therof conuersed the foules of heauen and of it al flesh did eate †I saw in the vision of my head vpon my bed behold a watchman and an holie one descended from heauen †He cried mightely and thus he sayd Cut ye downe the tree choppe of the boughes therof shake of the leaues therof and scatter the fruits therof let the beasts flie that are vnder it and the foules from the boughes therof †But yet leaue the spring of the rootes therof in the earth and let it be tyed with yron and brasen band among the grasse that is without and let it be dipped with the dew of heauen and with wild beasts his portion in the grasse of the earth †“ Let his hart be changed from humane let the hart of a wild beast be geuen him and let seuen times be changed ouer him †In the sentence of the watchman is the decree and the word of saintes and the petition til the liuing know that the hiegh one ruleth in the kingdom of men and to whom soeuer it shal please him he wil geue it the basest man he wil appoint ouer it †This dreame saw I Nabuchodonosor the king thou therfore ô Baltassar tel the interpretation quickly because al the wisemen of my kingdom can not declare the solution vnto me but thou canst because the spirit of holie goddes is in thee †Then Daniel whose name was Baltassar began secretely to thinke within himself as it were for one houre his cogitations trubled him But the king answering said Baltassar let not the dreame
her hart had confidence in our Lord. †And the ancients sayd When we walked alone in the orchard this woman came in with two maydes shut the doores of the orchard and she sent away the maydes from her †And a yongman that was hid came to her and lay with her †But we being in a corner of the orchard seeing the iniquitie ranne to them and saw them lie together †And him in deed we could not take because he was stronger then we and opening the doores he lept out †but her when we apprehended we asked what yongman it was and she would not tel vs of this thing we are witnesses †The multitude beleued them as the ancients and the iudges of the people and they condemned her to death But Susanna cried out with a lowd voice and sayd Eternal God which art the knower of hidden things before they come to passe †thou knowest that they haue borne false witnes against me and loe I dye wheras I haue done none of these thinges which these men haue maliciousely forged against me †And our Lord heard her voice †and when she was led to death our Lord raysed vp the holie spirit of a yong boy whose name was Daniel †and he cried out with alowd voice I am cleane from the bloud of this woman †And al the people turning to him sayd What is this word that thou hast spoken †Who when he stood in the middes of them sayd So folish ye children of Israel not iudgeing nor discerning that which is the truth haue you condemned the daughter of Israel †Returne ye to iudgement because they haue spoken false testimonie against her †The people therfore returned with speede and the ancients sayd to him Come and sitte in the middes of vs and tel vs because God hath geuen thee the honour of old age †And Daniel sayd to the people Separate them far one from an other and I wil discouer them †When they were therfore diuided one from the other he called one of them and said to him O thou inueterated of euil dayes now are thy sinnes come which thou didst committe before iudging vniust iudgements oppressing innocents and dismissing offenders our Lord saying The innocent and the iust thou shalt not kil †Now then if thou sawest her tel vnder what tree thou sawest them talking together Who sayd Vnder a schine tree †And Daniel sayd Wel hast thou lyed agaynst thine owne head for behold the Angel of God taking the sentence of him shal cut thee in the middes †And remouing him away he commanded that the other should come and he sayd to him Seede of Chanaan and not of Iuda beautie hath deceiued thee and concupiscence hath subuerted thy hart †so did you to the daughters of Israel and they fearing spake to you but the daughter of Iuda did not abide your iniquitie †Now therfore tel me vnder what tree thou tookest them speaking one to an other Who said Vnder a prine tree †And Daniel said to him Wel hast thou also lyed against thine owne head for the Angel of our Lord tarieth hauing a sword that he may cut thee in the middes and kil you †Therfore al the assemblie cried out with a lowd voice and they blessed God which saueth them that hope in him †And they rose vp against the two elders for Daniel had conuinced them by their owne mouth to haue geuen false testimonie and they did to them as they had dealt naughtely against their neighbour †to doe according to the law of Moyses they killed them and innocent bloud was saued in that day †But Helcias and his wyfe praysed God for their daughter Susanna with Ioakim her husband and al her kinne because there was no vnhonest thing found in her †And Daniel became great in the sight of the people from that day thence forward †And king Astyages was layd to his fathers Cyrus the Persian receiued his kingdom CHAP. XIIII Daniel detecteth the fraud of Bels priestes who pretend that Bel eateth much meate 21. for which they are slaine and the idol destroyed 22. Likewise he destroyeth a dragon which the Babylonians held for a god 27. He is cast into the lake of seuen lions 32. whithet Habacuc miraculously bringeth him meate 39. the lions hurt him not his accusers are deuoured AND Daniel was the kings ghest and honoured aboue al his freindes †There was also an idol among the Babylonians named Bel and there were bestowed on him euerie day of floure twelue aâ—ctabaes and fourtie sheepe and of wine six great pottes †The king also did worshipe him and went euery day to adore him But Daniel adored his God the king sayd to him Why dost thou not adore Bel. †Who answering sayd to him Because I worshipe not idols made with hand but the liuing God that created heauen and earth and hath powre ouer al flesh †And the king sayd to him Doeth not Bel some vnto thee to be a liuing God Seest thou not how much he eateth and drinketh euerie day †And Daniel smiling sayd Be not deceiued ô king For this same is within of clay and without of brasse neither hath he eaten at any time †And the king being wrath called his priests sayd to them Vnlesse you tel me who it is that eateth these expenses you shal dye †But if you shew that Bel eateth these things Daniel shal dye because he hath blasphemed against Bel. And Daniel sayd to the king Be it done according to thy woord †And the priests of Bel were seuentie beside their wiues and litle ones children And the king came with Daniel into the temple of Bel. †And the priestes of Bel sayd Behold we goe forth thou ô king set the meates mingle the wine shut the doore seale it with thy ring †and when thou shalt come in the morning vnles thou finde al eaten of Bel dying we wil dye or Daniel that hath lyed against vs. †And they contemned because they had made vnder the table a secrete entrance by it they came in alwayes and deuoured those thinges †It came to passe therfore after they were gone out the king set the meates before Bel Daniel commanded his seruants and they brought ashes and he sifted them ouer al the temple before the king and going forth they shut the doore and sealing it with the kings ring they departed †But the priestes went in by night according to their custome and their wiues and their children and they did eate and drinke al. †And the king arose in the first breake of day and Daniel with him †And the king sayd Are the seales safe Daniel Who answered Safe ô king †And forth with when he had opened the doore the king looking on the table cried out with a lowd
voice Great art thou ô Bel and there is not any deceite with thee †And Daniel laughed and he held the king that he should not goe in and he sayd Behold the pauement marke whose steppes these are †And the king sayd I see the steppes of men wemen and of infantes And the king was angrie †Then apprehended he the priests their wiues their children and they shewed him secrete litle doores by which they came in consumed the thinges that were on the table †The king therfore them he deliuered Bel into the powre of Daniel who ouerthrewe him his temple †And there was a great dragon in that place the Babylonians worshipped him †And the king sayd to Daniel Loe now thou canst not say that this same is not a liuing god adore him therfore †And Daniel sayd The Lord my God I doe adore because he is the liuing God †but thou ô king geue me licence and I wil kil the Dragon without sword and clubbe And the king sayd I geue thee licence †Daniel therfore tooke pitch fatte and heares and sod them together he made lumpes and gaue into the Dragons mouth the Dragon burst in sunder And he sayd Loe whom you worshipped †Which when the Babylonians had heard they were wrath excedingly and being gathered together against the king they said The king is become a Iewe. Bel he hath destroyed the Dragon he hath killed he hath slaine the priests †And they sayd when they were come to the king Deliuer vs Daniel otherwise we wil kil thee thy house †The king therfore saw that they pressed vpon him vehemently and compelled by necessity he deliuered Daniel to them †Who cast him into the lake of lions and he was there six dayes †Moreouer in the lake were seuen lions there were geuen to them two bodies euerie day two sheepe and they were not geuen vnto them that they might deuoure Daniel †And there was d Habacuc a prophete in Iewrie he had boyled broth had broken bread in a bowle and he went into the field to carie it to the reapers †And the Angel of our Lord sayd to Habacuc Carie the dinner which thou hast into Babylon to Daniel who is in the lake of lions †And Habacuc sayd Lord Babylon I haue not sene and the lake I know not †And the Angel of our Lord tooke him by the toppe of his head and caried him by the heare of his head put him into Babylon ouer the lake in the force of his spirit †And Habacuc cried saying Daniel take the dinner that God hath sent to thee †And Daniel sayd Thou hast remembred me ô God and hast not forsaken them that loue thee †And Daniel rysing vp did eate Moreouer the Angel of our Lord restored Habacuc forth with in his place †The king therfore came the seuenth day to lament Daniel and he came to the lake and looked in and behold Daniel sitting in the middes of the lions †And the king cried out with a lowd voice saying Great art thou ô Lord the God of Daniel And he drew him out of the lake of lions †But those that had bene the cause of his perdition he cast into the lake and they were deuoured in a moment before him †Then the king sayd Let al inhabitants in the whole earth feare the God of Daniel because he is the Sauiour doing signes meruels in the earth who hath deliuered Daniel out of the lions denne THE ARGVMENT OF THE TWELVE LESSE PROPHECLES VVHY Isai Ieremie Ezechiel and Daniel are called the foure greater Prophetes and these twelue the lesse there semeth no other certaine and proper reason but because they writte more largely and these more brifely For otherwise without essential difference al the sixtene as also Baruch whose booke is inserted with Ieremies and Moyses Samuel the Royal Psalmist Dauid Nathan Elias Elizeus Esdras Nehemias and manie others some writing bookes some not were absolutly true Prophetes of God indued with the holie spirite of prophecie had the like reuelations with the same assurance of truth in great part of the same Mysteries as wel perteyning to the old Testament as to the New And so these twelue contracted into the straitnes of one volume sayth S. Ierom multò aliud quam sonant in litera praefigurant Prefigurate a farre other thing then they sound in the letter Sygnifying as he elswhere explicateth that they do foreshew manie important thinges not only perteyning no the Iewes and some other peoples of those former times but also of al nations to be conuerted to Christ They were not al at one time but O see Ioel Amos Abdias Ionas and Micheas prophecied before the captiuitie of the tenne Tribes Nahum Habacuc and Sophonias after that captiuitie and before the captiuitie of the two Tribes And the other three Aggaeus Zacharias and Malachie after the relaxation from captiuitie Neither did they al prophecie in the same places nor concerning the same people and so haue their particular arguments as we shal briefly note of euerie one as they folow in order Here vve may note for instruction of the vulgar reader that the Prophetes commonly vse one of these names when they direct their speach of the kingdom of two Tribes Iuda Beniamin Ierusalem or The house of Dauid Because Iuda vvas the chiefe and most vvorthie tribe Beniamin the other only tribe besides Leui that ioyned vvith Iuda Ierusalem the Metropolitan and Royal citie vvhere both the Temple and Kinges palace vvere situated The House of Dauid is the familie vvherof succeded al the kinges of that kingdom so long as it stood and of vvhich some remayned in more estimation then anie other euen to Christ Likevvise they vse some of these other names vvhen they speake of the kingdom of tenne Tribes Ephraim Ioseph Samaria Iezrahel Bethel or Bethauen For that their first king Ieroboam vvas of the tribe of Ephraim and so descended from Ioseph Samaria and Iezrahel vvere the chifest cities of that kingdom Bethel vvas one of the places Dan the other vvhere Ieroboam set vp the tvvo calues VVhich place vvas othervvise more truly called Bethauen the house of the idol or of vanitie or iniquitie The names also of Israel and Iacob were more commonly vsed for the tenne tribes who being more in number vsurped and appropriated to themselues the names of their general Progenitor and Patriarch Yet sometimes these names importe al the tvvelue tribes including also Leui. And sometimes especially after the captiuitie of the tenne tribes these names signifie the tvvo tribes only vvhich more imitated Iacobs steppes and vertues then the tenne THE PROPHECIE OF OSEE OSEE borne in Belomoth as writeth S. Epiphanius of the tribe of Issachar prophecied in the reigne of Ozias otherwise called Azarias Ioathan Achaz Ezechias kinges
and hath spared his people †And our Lord answered and sayd to his people Behold I wil send you corne and wine and oyle and you shal be replenished with them and I wil geue you no more to be a reproch in the Gentils †And him that is from the North I wil make far from you and I wil expel him into a land vnpassable desert his face against the east sea and his extreme part to the last sea his stinke shal ascend his rotennes shal ascend because he hath done proudly †Feare not ô land reioyce be glad because our Lord hath magnified to doe †Feare not ye beastes of the region because the beautiful thinges of the desert are sprung because the tree hath brought his fruite the figtree and the vine haue geuen their vigour †And ye children of Sion reioyce and be ioyful in the Lord your God because he hath geuen you a doctor of iustice and he wil make the early and the late showre to descend to you as in the beginning †And the floores shal be filled with wheare and the presses shal ouerflow with wine and oyle †And I wil render you the yeares which the locust the bruke and the blast and the eruke hath eaten my great strength which I haue sent vpon you †And you shal eate eating and shal be filled and you shal praise the name of the Lord your God that hath done meruels with you and my people shal not be confounded for euer †And you shal know that I am in the middes of Israel I the Lord your God and there is none besides and my people shal not be confounded for euer †And it shal be after this I wil powre out my spirit vpon al flesh and your sonnes your daughters shal prophecie your ancients shal dreame dreames and your yong men shal see visions †Yea and vpon my seruants and handmayds in those dayes I wil powre out my spirit †And I wil geue wonders in heauen and in earth bloud and fire and vapour of smoke †The sunne shal be turned into darkenes and the moone into bloud before the great and horrible day of the Lord doth come †And it shal be euerie one that shal inuocate the name of the Lord shal be saued because in mount Sion and in Ierusalem shal be saluation as our Lord hath sayd and in the residew whom our Lord shal cal CHAP. III. After the conuersion of the Iewes to Christ 2. shortly foloweth the general Iudgement 3. where euerie one according to their desertes shal receiue expressed here in parabolical speach 7. 19. the wicked euerlasting paine 18. 20. and the blessed eternal ioy BECAVSE loe in those dayes and in that time when I shal conuert the captiuitie of Iuda and Ierusalem †I wil gather together al Nations wil lead them into the valley of Iosaphat and I wil plead with them there vpon my people and myne inheritance Israel whom they haue dispersed in the nations and haue diuided my land †And vpon my people they haue cast lot and boy they haue geuen to be a strumpet and wench they haue sould for wine that they might drinke †But what is to me and to you ô Tyre and Sidon and al the border of the Palesthines what wil you render me reuenge and if you doe reuenge against me I wil soone render you quickly recompence vpon your head †For my siluer and my gold you haue taken and my desiderable thinges and most beautiful you haue caried into your temples †And the children of Ierusalem you haue sold to the children of the Greekes that you might make them far of from their coasts †Behold I wil rayse them vp out of the place wherin you haue sold them and I wil turne your retribution vpon your owne head †And I wil sel your sonnes your daughters into the handes of the children of Iuda and they shal sel them to the Sabaeans a nation far of because our Lord hath spoken †Proclaime ye this in the Gentils sanctifie battel rayse vp the strong let them come let al the men of warre come vp †Cut your ploughes into swordes and your spades into speares Let the weake say That I am strong †Breake out and come al ye nations from round about and be gathered together there wil our Lord make al thy strong ones to be slaine †Let them arise and let the Gentils ascend into the valley of Iosaphat because there I wil sit to iudge al nations round about †Put in the sithes because the haruest is ripe come and descend because the presse is ful the presses runne ouer because their malice is multiplied †Peoples people 's in the valley of d concision because the day of our Lord is nigh in the valley of concision †The sunne and the moone are darkened and the starres haue withdrawen their shining †And our Lord wil roare out of Sion and out of Ierusalem he wil geue his voice and the heauens the earth shal be moued and our Lord the hope of his people and the strength of the children of Israel †And you shal know that I am the Lord your God dwelling in Sion my holy mount and Ierusalem shal be holie strangers shal passe through it no more †And it shal be in that day the mountaines shal distil sweetnes and the hilles shal flow with milke and through al the riuers of Iuda shal runne waters a fountaine shal issue out of the house of the Lord and shal water the torrent of thornes †Aegypt shal be into desolation Idumea into a desert of perdition for that they haue done vniustly against the children of Iuda and haue shed innocent bloud in their land †And Iewrie shal be inhabited for euer and Ierusalem vnto generation and generation †And I wil clense their bloud which I had not clensed and the Lord wil dwel in Sion THE PROPHECIE OF AMOS AMOS a heardesman of Thecua in the tribe of Zabulon was indued with the spirite of prophecie about the same time with Osee and Ioel in the reigne of Ozias king of Iuda and of Ieroboam sonne of Ioas king of Israel in Metaphores and other obscure speaches agreable to his pastoral education but profound in sense prophecieth especially against the kingdom of Israel and diuers Gentiles partly also against Iuda foreshewing their afflictions for their sinnes but at last the vocation of al Nations to Christ with abundance of spiritual graces in his Church CHAP. I. In the reigne of Iozias in Iuda and of Ieroboam in Israel this prophet Amos 3. threatneth Damascus 6. Gaza 8. Azotus and other Philistians 9. Tyre 11. Idumea 13. and Ammon for their obstinacie in sinne abusing his long patience THE wordes of Amos who was among the pastours of Thecua Which he saw vpon
God sent him to them the people feared at the face of our Lord. †And Aggeus the messenger of our Lord of the messengers of our Lord spake saying to the people I am with you sayth our Lord. †And our Lord raysed vp the spirit of Zorobabel the sonne of Salathiel duke of Iuda and the spirit of Iesus the sonne of Iosedec the grandpriest and the spirit of the rest of al the people and they went in and did the worke in the house of the Lord of hostes their God CHAP. II. They are encoreged to procede in building the temple 6. with promise that Christ by his personal presence wil bring more glorie to this then was in the former temple 11. Their former slacknes in this worke was the cause of their wantes 19. and now they shal haue abundance IN the foure and twenteth day of the moneth in the sixth moneth in the second yeare of Darius the king †In the seuenth moneth the one and twentith of the moneth the word of our Lord was made in the hand of Aggeus the prophet saying †Speake to Zorobabel the sonne of Salathiel the duke of Iuda to Iesus the sonne of Iosedec the grand priest and to the rest of the people saying †Who among you is left that saw this house in the first glorie therof what do you see this same now Why is it not so as if it were not in your eyes †And now take courege Zorobabel saith our Lord and take courege Iesus the sonne of Iosedec grand priest and take courege al ye people of the land saith the Lord of hostes and doe because I am with you sayth the Lord of hosts †the word that I did couenant with you when you came out of the Land of Aegypt and my spirit shal be in the middes of you feare not †Because thus sayth the Lord of hosts As yet there is one litle while and I wil moue the heauen the earth and the sea and the drie land †And I wil moue al nations AND THE DESIRED OF AL NATIONS SHAL COME and I wil fil this house with glorie sayth the Lord of hosts †Mine is the siluer and mine is the gold sayth the Lord of hostes †“ Great shal be the glorie of this last house more then of the first sayth the Lord of hosts and in this place wil I geue peace sayth the Lord of hosts †In the foure and twentith of the ninth moneth in the second yeare of Darius the king the word of our Lord was made to Aggeus the prophet saying †Thus saith the Lord of hosts Aske the priests the law saying †If a man take sanctified flesh in the skirt of his garment and touch with the skirt therof bread or broth or wine or oile or any meate shal it be sanctified And the priests answering said No. †And Aggeus sayd If one polluted on a soule touch any of al these shal he be contaminated And the priests answered and sayd he shal be contaminated †And Aggeus answered and sayd So this people and so this nation before my face sayth our Lord and so al the worke of their handes al that they haue offered there shal be contaminated †And now set your hartes from this day and vpward before there was stone layd vpon stone in the temple of our Lord. †When you went to an heape of twentie bushels they became ten and entered into the presse to presse out fiftie flagons they became twentie †I stroke you with the burning winde and with the blast and with haile al the workes of your handes and there was none among you that returned to me saith our Lord. †Set your hartes from this day and hence forward from the foure and twenteth day of the ninth moneth from the day that the fundations of the temple of our Lord were layd lay it vpon your hartes †Is there the seede now abreward and as yet the wine and the figtree and the pomegranate and the oliue tree hath not florished from this day I wil blesse †And the word of our Lord was made the second time to Aggeus in the foure and twentith of the moneth saying †Speake to Zorobabel the duke of Iuda saying I wil moue the heauen and also the earth †And I wil ouerthrow the throne of kingdoms wil destroy the strength of the kingdom of the Gentils and I wil ouerthrow the chariote and the rider therof and the horses shal come downe and the riders of them euerie one by the sword of his brother †In that day sayth the Lord of hosts I wil take thee ô Zorobabel sonne of Salathiel my seruant saith our Lord and wil put thee as a signet because thee haue I chosen sayth the Lord of hosts ANNOTATIONS CHAP. II. 10. Great shal be the glorie VVhen according to the prophets exhortation the temple vvas built againe Esdras ch 3. v 12 vvriteth that such ancient men as had sene the former lamented because this nevv one vvas not so excellent as the former had bene vvhich is also clere by other places of holie scripture For amongst other differences Salomons temple had in height and in breadth an hundred and twentie cubites 2 Paral. 3. v. 4. this nevv temple had but sixtie cubites 1 Esd 6. v. 3. Likevvise balomons temple vvas built of stones hevved and perfectly polished 3. Reg 6. v. 7. vvhich vvere also couered on the innerside vvith seeling vvorke of ceder vvood v. 18. This nevv temple vvas built of rugh and vnpolished stones 1. Esd 5. v. 8 As for the same temple long after enlarged and adorned by Herod it continued not long in that state the chiefest glorie therof vvas by our Sauiours presence therin vvhen he vvas presented by his mother and ioyfully receiued into the armes of Simeon and often preached there And therfore S. Augustin proueth li. 18. c. 45. ciuit that the prophet here foreshevveth the glorie of Christs mystical temple faithful Christian soules of al nations in whom God dwelleth by grace of the nevv Testament farre more glorious in liuing stones then that temple vvhich king Salomon built or that vvhich vvas restored after the captiuitie THE PROPHECIE OF ZACHARIAS ZACHARIAS the sonne of Barachias and nephew of Addo beginning two monethes after Aggeus exhorteth also to reedifie the Temple and sheweth by diuers visions that the Church shal floorish partly in that time of the old Synagog but much more after Christs coming whos 's first and chiefe promulgators of his Gospel shal be of the Iewish nation but the farre greatter number shal be of the Gentiles the Iewes for their obstinacie reiected Yet they also in the end shal returne to Christ CHAP. I. The prophet exhorteth the people to conuert to God and not to imitate the euil examples of their fathers 7. by a vision of an horseman and diuers
I WIL BRING MY SERVANT THE ORIENT †Because loe the stone that I layd before Iesus vpon one stone there be seuen eyes behold I wil graue the grauing therof sayth the Lord of hosts I wil take away the iniquitie of that land in one day †In that day sayth the Lord of hosts euerie man shal cal his frende vnder the vine and vnder the figtree CHAP. IIII. In a vision of a candlestike and candles 3. and of two oliue trees is prophecied the vocation of the Gentils 11. and lastly of the Iewes AND the Angel returned that spake in me and he raysed me vp as a man that is raysed out of his sleepe †And he sayd to me What seest thou And I sayd I saw and loe a candlesticke al of gold and the lampe therof vpon the head of it and the seuen lights therof vpon it and seuen funnels for the lights that were vpon the head therof †And tow oliue trees vpon it one on the right hand of the lampe and one on the left hand therof †And I answered and I sayd to the Angel that spake in me saying What are these thinges my Lord †And the Angel that spake in me answered and sayd to me Why knowest thou not what these thinges are And I sayd No my Lord. †And he answered and sayd to me saying This is the word of our Lord to Zorobabel saying Not in an host nor in strength but in my spirit sayth the Lord of hosts †Who art thou ô great mountayne before Zorobabel into a plaine and he wil bring forth the principal stone and wil make grace equal to the grace therof †And the word of our Lord was made to me saying †The handes of Zorobabel haue founded this house and his handes shal perfite it and you shal know that the Lord of hosts hath sent me to you †For who hath despised litle dayes and they shal reioyce and shal see the stone of tinne in the hand of Zorobabel These are the seuen eyes of our Lord that runne through out the whole earth †And I answered and sayd to him What are these two oliuetrees on the right hand of the candlestike and on the left hand therof †And I answered the second time and sayd to him What are the two branches of oliuetrees that are beside the two beaks of gold in which are the funnels of gold †And he sayd to me saying Why knowest thou not what these are And I sayd No my Lord. †And he sayd These are two sonnes of oyle which assist the dominatour of the whole earth CHAP. V. In a vision of a flying booke theeues and sweares are threatned 5. in an other vision is foreshewed that the Iewes shal be blind and obdurate AND I turned and lifted vp myne eyes and I saw and behold a volume flying †And he sayd to me What seest thou And I sayd I see a volume flying the length therof of twentie cubits and the breadth therof of ten cubits †And he sayd to me This is the malediction that goeth forth vpon the face of the earth because euerie theefe as is there written shal be iudged and euerie swearer by it in like maner shal be iudged †I wil bring it forth sayth the Lord of hosts and it shal come to the house of the theefe and to the house of him that sweareth by my name falsly it shal abide in the middes of his house and shal consume it and the timber therof and the stones therof †And the Angel went out that spake in me and he sayd to me Lift vp thine eyes and see what is this that goeth forth †And I sayd What is it And he sayd This is an amphore going forth And he sayd This is their eye in al the earth †And behold a talent of lead was caried and loe one woman sitting in the middes of the amphore †And he sayd This is impietie And he threw her in the middes of the amphore and cast a lumpe of lead vpon the mouth therof †And I lifted vp mine eyes and saw and behold two wemen coming forth and spirit in the winges of them and they had winges as the winges of a kite and they lifted vp the amphore betwen the earth and the heauen †And I sayd to the Angel that spake in me Whither do these carie the amphore †And he sayd to me That a house may be built for it in the land of Sennaar and it may be established and set there vpon the foundation therof CHAP. VI. In a vision of chariots is foreshewed the succession of foure monarchies 11. In crownes set on the high priests head the Kingdom and Priesthood of Christ 15. and the rewards of them that receiue him AND I turned and lifted vp mine eyes and saw and behold foure chariots coming forth from the middes of two mountaines the mountaines mountaines of brasse †In the first chariot red horses in the second chariot blacke horses †and in the third chariot white horses and in the fourth chariot speckled horses strong †And I answered and sayd to the Angel that spake in me What are these thinges my Lord †And the Angel answered and sayd to me These are the foure windes of heauen which goeforth to stand before the Dominatour of al the earth †That in which were the blacke horses went forth into the land of the North and the white went forth after them and the speckled went forth to the land of the South †But they that were strongest went out and sought to goe and to runne about through out al the earth And he sayd Goe walke through out the earth and they walked through out the earth †And he called me and spake to me saying Behold they that goe forth into the land of the North haue made my spirit to rest in the land of the North. †And the word of our Lord was made to me saying †Take of the transmigration of Holdai and of Tobias and of Idaias and thou shalt come in that day and shalt enter into the house of Iosias the sonne of Sophonias who came out of Babylon †And thou shalt take gold and siluer shalt make crownes and thou shalt set on the head of Iesus the sonne of Iosedec the grand priest †and thou shalt speake to him saying Thus sayth the Lord of hosts saying BEHOLD A MAN ORIENT IS HIS NAME and vnder him shal spring vp and shal build a temple to our Lord. †And he shal build a temple to our Lord and shal beare glorie and shal sit and rule vpon his throne and he shal be a priest vpon his throne and the counsel of peace shal be betwen them two †And the crownes shal be to Helem and Tobias and Idaias and Hem the sonne of Sophonias a memorial in the
himself worse to the Iewes then his father †Which thinges when Iudas vnderstood he coÌ„manded the people that day and night they should inuocate our Lord that as alwayes now also he would helpe them †as who were afrayed to be depriued of the law their countrie the holie temple and that he would not suffer the people that had of late taken breath a litle while to be againe subdued to the blasphemous nations †Al therfore doing it together and crauing mercie of our Lord with weeping fastinges being prostrate for three dayes continually Iudas exhorted them to prepare them selues †But he with the ancients consulted before the king should bring his armie to Iurie and winne the citie to goe out and to committe the euent of the thing to the iudgement of our Lord. †Committing therfore the power and charge of al to God the creatour of the world and hauing exhorted his companie to fight manfully and to stand euen to death for the lawes the temple the citie their countrie and citizens he placed his armie about Modin †And hauing geuen a signe to his companie of the victorie of God with most valient yong men piked out by night setting vpon the kings court in the campe he slew foure thousand men and the greatest of the elephants with them that had bene placed thereupon †and he filled the campe of the enemies with exceeding feare and perturbation and the thinges being prosperously atcheiued they departed †And this was done when the day appeared the protection of our Lord helping him †But the king hauing taken a taste of the hardines of the Iewes attempted the difficultie of the places by policie †and he moued his campe to Bethsura which was a strong hold of the Iewes but he was put to flight he fel he was diminished †And to them that were within Iudas sent necessaries †But one Rhodocus of the Iewes armie vttered the secretes to the enemies who being sought for was apprehended and shut vp †Againe the king had talke with them that were in Bethsura he gaue the right hand he tooke it he went away †He ioyned battel with Iudas he was ouercome And as he vnderstood that Phillippe rebelled at Antioch who was left ouer the affayres dismayed in mynde intreating the Iewes and yelding vnto them he sweareth concerning al thinges that seemed reason being reconciled he offered sacrifice honoured the temple and gaue hosts †He embraced Machabeus made him gouernor prince from Ptolemais euen to the Gerrenians †But after as he came to Ptolemais the Ptolemaians tooke greuously the couenant of amitie being offended lest perhaps they would breake their league †Then Lysias went vp to the iudgement seate and declared the reason and appeased the people and returned to Antioch and in this maner the kinges iorney and returne proceded CHAP. XIIII Demetrius hauing taken certaine holdes from Antiochus 3. Alcimus lately deposed from the office of high priest 6. accuseth good men of disloyaltie 11. others also incense Demetrius 12. Wherupon Nicanor being sent into Iurie maketh Alcimus againe highpriest 18. hath peace with Iudas conuersing with him most familiarly 26. But by Alcimus suggestion seeketh to deliuer him into the king â—andes 30. otherwise threatneth to prophane the temple 34. The priestes pray God to protect them 37. Razias being accused and pursued 41. in extreme distresse killeth himself with meruelous corege of spirite BVT after the space of three yeares Iudas vnderstood and they that were with him that Demetrius the sonne of Seleucus with a strong multitude and with shippes was come vp by the port of Tripolis to commodious places †and held the countries against Antiochus and his gouernor Lysias †And one Alcimus that had bene highpriest but voluntarily was contaminated in the time of the confusion considering that there was saftie for him by no means nor accesse to the altar †came to king Demetrius in the yeare an hundred fiftie offering him a crowne of gold a palme besides these Talloes which seemed to be of the temple And that same day in deede he held his peace †But hauing gotten a commodious time for his madnes being called of Demetrius to counsel and asked on what thing and counsels the Iewes rested he answered †They of the Iewes that are called Assidians of whom Iudas Machabeus is captaine nourish battels and moue seditions neither doe they suffer the realme to be quiet †For I also being defrawded of my ancestours glorie I meane of the high priesthood am come hither †principally in deede keping fidelitie to the kings commodities but secondly also prouiding for my citizens forby their naughtines al our stocke is not a little vexed †But al these thinges being knowen ô king prouide I pray thee both for the countrie for our stocke according to thy humanitie published to al men †For as long as Iudas is aliue it is vnpossible that there be peace to the affayres †And such thinges being sayed of him the other freinds also behauing themselues as enemies against Iudas incensed Demetrius †Who forthwith sent Nicanor chiefe ouer the elephants captaine into Iurie †geuing him commission that he should take Iudas himselfe but them that were with him he should disperse make Alcimus the high priest of the greatest temple †Then the nations which had fled from Iudas out of Iurie ioyned them selues by troupes with Nicanor esteming the miseries and calamities of the Iewes the prosperities of their owne affayres †The Iewes therfore hauing heard of Nicanors coming the assemblie of the nations being sprinkled with earth besought him that ordayned his people to kepe them for euer and that protecteth his portion by euident signes †And the captaine commanding forthwith they remoued from thence and they came together to the castel of Dessau †And Simon the brother of Iudas had ioyned battel with Nicanor but he was made afrayd with the sodaine coming of the aduersaries †Neuertheles Nicanor hearing the manlines of Iudas companions and greatnes of courege that they had for the conflicts of their countrie was afrayde to make tryall by bloud †Wherfore he sent Posidonius and Theodotius Mathias before to geue and take the right handes †And when there was long consultation of these thinges and the captaine himself had moued it to the multitude there was one sentence of them al to accord vnto amitie †Therfore they appointed a day wherin they might secretly deale among them selues and seates were brought forth and sette for euery one †But Iudas commanded armed men to be in places conuenient lest perhaps some mischefe might sodainly arise from the enemies they made agreable communication †Nicanor abode at Ierusalem and did nothing vniustly and the flockes of the multitudes that had bene gathered together he diminished †And he esteemed Iudas alwayes deare from the
not counting the tribe of Leui nor wemen nor anie vnder 20. yeares nor old men vnable to goe to warre :: Al other tribes were in respect of seruing about the tabernacle called strangers 3. Aug. q. 3. in Num. :: As none but Leuites might serue in the tabernacle so none but of Aarons stock might do the office of Priest hood :: One chiefe Monarch in the Church to whom al other Superiors are subordinate Moyses is stil counted and hath chiefe place and office among the Priestes which were absurde saieth S. Augustin in Psal 98. if he were not a priest :: The sonnes of Moyses were with him so long as he liued but after his death they serued the Priests as other Leuites did and were numbred with the Caathites 1. Paral. 23. v. 12. This number exceedeth the 〈…〉 the 〈…〉 the 〈…〉 â—hy 300 are 〈…〉 in the 〈…〉 summe oâ— the Leuites Perfect numbers signifie perfection :: In this case it was necessarie for the priests to enter in where otherwise none entered but the high Priest and that but once in the yeare And al being foulded vp others also entered to carie it away v. 15. :: See that by your negligence those that are next vnto you incurre not offence for so none shal be excused :: Stil by the lesse saieth Theodoret God instructeth in the greatter q 8. in NuÌ„ If therfore lepers were cast out of the campe how much more iustly are heretiques cast out of the Church :: God ordained this law and miraculously concurred therin to auoid wiuesslaughter vpoÌ„ vehement â—elosie Theod. q. 10. in Num. * about the eight part of our peâ—k :: VVater sanctified by special rites is called holie water and serueth to holie vse chap. 8. v. 7. c. 19. v. 9. :: The water wheron the priest laide curses to light on the woman if she were guiltie Particular confession of sinnes satisfaction required by the law of God :: VVhen Samson was depriued of these haires he lost his streingth â—â—dâ—c 16. :: A special and determinate forme of blessing :: VVhen the priest vttereth the wordes God geueth the effect God prescribed the rule of Nazareites the rites of their consecration â— Aug. q. 52. in lib. Iudic. The same was a figure of vowes both temporal and perpetual :: Of great reuerence they cariod the arke and propitiatorie and the holie vessel ordinarily vpon their shoulders yet the same were sometimes caried on waines 2. Reg. 6. :: This water was mixed with ashes of a redde ow sacrificed without the campe chap. â—9 :: Aaron hauing receiued the Leuites preseÌ„ted them to God and so addicted them to their designed offices :: By touching the dead â— â—â— q. 15. in Num. :: God answered by a voice framed by an Angel from the propitiatorie chap. 7. â— 89. The second part Of diuers impediments which happened to the Israelites and renouation of sundrie precepts in their iorney from the desert of Sinai to the campe of Moab :: Before the whole multitude plaine and necessarie pointes of doctrine must only be vttered but before the lerned and wiser sorte â—â—gheâ— mysteries may be treated and taught Theod. ◠〈◊〉 in Num. :: Either this Hobab was otherwise called Raguel 〈◊〉 2. and also Iâ—â—â—â—o Exo. 3. and was father in law to Moyses or els he was sonne of the same Raguel and brother in law to Moyses * cognatâ— vel affâ—nâ— :: Moyses meaneth that wheÌ„ by the cloud and piller of fire their special guides the people should come to new places this Madianite his allied might direct them where to finde best pasture water and like commodities nere to them :: Besides general prayers for al purposes some are composed and applied for special times and occasions :: These were Aegyptians that parted out of their countrie with the Israelites and now murmuring drawe others by example to the same sinne :: Prayers of holie men are with submission of their willes to Gods wil either expressed or implied :: God imperted of the same spirite to these Ancientes wherof he had geueÌ„ to Moyses that they might haue so much helpe of grace as pleased God and Moyses haue neuer thelesse S. Aug. q. 1â— in Num. :: Gods grace sometimes preuenteth the ordinarie meanes Theodoret. q. 21. in Num. :: By this example and figure S. Paul sheweth that al shal not be saued which are baptised communicate in the same faith Sacraments but those only which also please God in their workes 1. Cor. 10. Exod. 2. :: Madianites were also called Aethiopipians S. Aug. q. 20. in Num. :: The Holie Ghost forced Moyses to vtter his owne praise which of him self he desired not :: Aaron was not publikly punished lest therby he had bene made coÌ„â—emptible to the people but was otherwise chatised :: Changing of his name literally imported the great office of chiefe Duke vnto which he was designed mystically prefigured our Lord IESVS for it is the same name in Hebrew and signifieth SAVIOVR Theod. q. 25. in Num. :: Pretending falsly that the Land had an vnwholsome ayre deuouring the inhabitaÌ„tes not possible to be obtained by reasoÌ„ of the gyants couertly they detracted froÌ„ Gods powre or his good wil towards them who had promised the same And therfore he gaue it to their children but not to these seducers and murmurers chap. 14. v. 23 29. :: These murmurers had their wish to their owne punishmeÌ„t chap. 14. v. 29. 26. v. 64. :: It is so absolutly necessarie in euerie communitie to haue one Superiorâ— fal that verie â—uâ—â—eâ—s themselues do euer choose such a one cal him the Electo :: After the sinne is forgeuen yet punishment remaineth to be inflicted :: Although grace be first geueÌ„ without desert yet good workes done by grace do merite reward S. Aug. de â—â—at lib. arb c. 6. :: Temporal punishment laid vpon the children for their fathers sinnes is for their owne spiritual good S. Aug. Epist 〈◊〉 ad Aâ—â—tum :: Though sinnes wittingly committed procediÌ„g of pride and contempt of Gods commandment could not be pardoned by the law yet such may also be remitted through true repentance S. Aug. q. 25. in Num. :: Seueritie is vsed towardes those that knowiÌ„g Gods wil do contrarie Luc. 12. v. â—7 :: The Iewes in Christs time hypochritically enlarged these fringes for vaine shew of holines Mat. 23. :: So Luther li. de abrog Missa and other enimies of Ecclesiastical Hiererchy wil haue no proper Priesthood in the Church of Christ because al Christians are called a holie priestbood 1 Pet. 2 and Priestes Apoc. 1. :: Those that touch things perteining to impietie or depart not from the tabernacles of schismatikes are inwrapped in their sinnes much more to goe vnto bcretical Synagogues is condemned See â— Cyprian li. de laâ—â—â—s â—a ag â— :: Moyses proâ—ed before by miracles Exod. 4. that he was sent of God and now he proueth againe by miracle that he and Aaron
truly for he was caried thither after his eyes were put out Iosephus li. 10. Antiq. c. 10. :: There was so exceding much that they wel could not or did not weigh it :: By Gods special prouidence king Ioachin other wise called Iechonias 2. Par. 3. Mat. 1. is exalted and set ouer al the Iewes vnto whom others succede in like authoritie and so is fulfilled the prophecie of Iacob Gen. 49. The scepter shal not be taken from Iuda nor a duke of his thiegh til he come that is to be sent The signification of the name and the contents of this booke Epist ad Paulin. Diuided into two bookes The first booke into three partes The first part Genealogies partly of other progenies of Adam but specially of Iacobs issue :: Adam had two other sonnes before Seth but Cains race was vtterly extinguished by the flood and Abel had no children :: As before the right line of Adam to Noe so here from his sonne Sem to Abram :: For mysterie sake God changed his name to Abraham Gen. 17. Differences of names numbers times found in holie scriptures make them hard to be vnderstood Diuers meanes to reconcile seming contradictions in holie scriptures 1. 2. Luc. 3. 3. 4. Mat. â— 5. 6. 7 8. 9. 10. Not priuate but publique spirit of the Church expounder of holie Scripture 2. Pet. 1. v. 20. :: This patriarch first called Iacob signifying suppâ—ater was afterward called Israel that is Sâ—â—ng God or valient vvith God Gen 35. :: Either this man had two names or there is error in the last letter here or Iosue 7. :: Otherwise called Calâ—bi v. 9. :: By sonnes as often elsewhere are vnstood nephewes and other of spring * dvvellings or resting places :: Valient men by whose help Ioab got victories and triumphant crownes :: S. Matthew omitteth this Ioakim and counteth Iechonias as the sonne of Iosias The same Ieconias was also otherwise called Ioachin 4 Reg. 24. v. 6. 25. v. 27. S. Hierom. li. 1. in Matth. :: Semeia with his fiue sonnes are counted six sonnes of Sechenias though Semeia only was his proper sonne the other his nephewes See annotation ch 1. num 3. :: In ioyning a vow to his prayer he imitated holie Iacob Gen. 28. And they both desired temporal thinges for the better seruing of God aduancing his glorie especially that they might be assisted with grace not to yeâ—d to tentatious nor sinne of malice :: Chiefloâ—d of the vaâ—â—â—y where the 〈…〉 dwelt that maâ—e the Temple :: See annotations Gen. 49. nu 4. :: Of these and the like S Paul sayth By saith they ouer came kingdomes Heb 11. :: The lineal succession of Hiegh priestes from Aaron to the captiuitie in Babylon Nicephorus counteth some others among these li. 2. c. 4. Iosephus also differeth from this cata logue li. 10. c. 11. 2. Paral. 26. :: In Sadoc 3. Reg 2. the high priesthood was reduced to the line of Eleazar which by Gods ordinance was translated to Heli of Ithamars line but stil continued in the line of Aaron The rest of Sadochs line by Achimaas c. to Iosedech in the captiuitie appeareth before v. 9. ad 15. :: Gen. 46. this third sonne is called As bel seuen more are there recited And so in the rest is much difference but al may be reconciled by such rules as are noted chap. 1. :: â—â—â—â—cheth Regiaa Queene :: Ishod Vâ—ram decorum that is A comelic personable or goodlie maa So we leaue the hebrew 〈◊〉 in this place because â— serom and the whole Church doth so in the latin text which we translate :: The genealogies of al Israel being hitherto recited before their captiuitie others are now added which first returned to Ierusalem after their release The second part King Saul and al his familie ouerthrowne :: He offered Sanctifice on an Altar withut warranto 1. Reg. 13. And destroyed not the Amalâ— cites as he was commanded 1. Reg. 1â— The third part King Dauids reigne and his special actes :: Two stout men of Moab as if they had benne lions 2. Reg. 23. v. 20. :: An armie of 〈…〉 o◠〈…〉 is 〈…〉 to â—s â—â—Soanâ—◠〈◊〉 :: Obededom was a Leuite c. 15. v. 18. and therfore more mete to kepe the arke :: Called a Getheite because he had dwelt in the towne of Geth :: An other linen garment vsed by prophetes such as Samuel did weare being a child 1. Reg. 2. :: Not only king Dauid being a holie Prophet but anie other Superior might blesse his subiectes :: That he also disposed certaine offices of Leuites was by special priuilege which was no preiudice to the hiegh priests authoritie for superior powre is proued by Gods institution rather then by factes either of good men which do manie thinges by way of dispensation oâ— of euil vâ—uâ—â—ing whithoâ—t warrant that to them perteyneth â—ot For it is â—â—ie that God instituted supreme spiritual powre in the high priest Deut. 17. And al kinges and temporal princes are to receiue the law at the priestes hand ibidem v. 18. Eleazar the high priest was appointed to consult our Lord for Iosue Nu. 27. Finally by Gods ordinance the lavy of truth vvas in the mouth of priestes Malâ—s 2. Psal â— 104. Psal 95. Psal â—05 :: That is continew and preserue thy seede and samilie as we see it performed et en to the B. virgin Marie and Christ of the house of Dauid Mat â— Luc. 2. 3. 2. Reg. â— :: The lesser townes and villagies are commonly called the dauhgters of some great towne or citie to which they perteyne :: That which is dedicated to sacred vse is consecrated to God â— Reg. 10. 2. Reg. 21. :: By Gods permission Dauid was tempted and ouercome 2. Reg. 24. 2. Reg. 24. :: King Dauid was not without faith nor hope and yet was contaminate with iniquitie from which he prayed to be deliuered * liitle cartes :: God shewed by sending fire miraculously to burne the sacrifice that he had heard Dauids prayer 1. Reg. 7. 3 Reg 5. :: Salomon sig nifieth Peaceable and therin as in manie other thinges prefigured Christ who amongst other names is called Prince of peace Isai 9. :: Aarons sonnes being consecrated Pricstes according to Gods ordinance Leuit 8 the Le uites to do other offices about the tabernacle Num. 3. 4 king Dauid with Sadoc the high priest and other chief men ch 24. â— 6. disposed them by lottes which should serue by courses to sing and play on instrumentes as wel in the tabernacle now resting in Ierusalem v. 26. as in the Temple when it should be built :: They were called princes of the Sanctuarie in respect of Sacrifices other sacred functions :: And princes of God in â—eguard of their spiritual iurisdiction in the Church or house of God :: Otherwise called Ethan ch 6. v 44. c. 15. v. 19. :: They played oâ— instrumentes Psalmes and Canticles made by Prophetes
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
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
dignitie vvisdome or other like qualitie but their iust merites :: A prayer of iust zele e Shal most wicked men stil be suffered to speake so insolently :: A description of heathnish and heretical crueltie :: Scarse anie Atheistes are so blind as thus to thinke but manie sinners so behaue them selues as if God saw not knew not or at least cared not vvhat they do f So vnpossible is it that God should be ignorant or careles vvhat men do that he also knovveth and obserueth most secret thoughtes g Mitigate and temper his afflictions that by patience and fortitude the iust may perseuere and not be ouerwhelmed h The whole Church shal neuer be reiected nor forsaken i Iustice is conuerted into iudgement vvhen iust meaning is put in vvorke and practise that it may appeare in iudgement Also God vvho doth suffereth al iustly vvil conserue his inheritance the Church euen vnto the day of iudgement k The sense is easie by transposing the vvordes al that are right of hart are nere it that is shal like and approue Gods iustice vvhen the vvicked shal repine and blaspheme it l when I felt and complained that I was in danger thou didst assist me m Onlie faith sufficeth not but careful laboure in keping Gods commandmnts is required n The iust do hope for eternal saluation to which God wil bring them o And God the reuenger of wronges wil at last cast the wicked into eternal torments Christ our Lord and king the 5. key a Praise songue with voices b inspired to Dauid written by him This Inuitation is most fitly ordayned by the Church for the proeme or beginning of Mattins c VVith great and solemne exultation d God our Creator is also our Protector Sauiour e Let vs be more diligent and preuent our accustomed time For no man can preuent Gods grace with anie good worke who first preuenteth vs els we can neither doe nor thincke anie good thing f not only in singing his praise with voice but also with musical instruments g So also Isaias c. 45. v. 23. and S. Paul Philip. 2. teach that kneeling or bowing the knees as an external religious ceremonie is acceptable to God h It is most iust and necessarie that we adore God because he made vs and al this world for vs hath also redemed vs and made vs his people as shepe of his pasture and as a Pastor feedeth and gouerneth vs. i of his making k Though some haue often repelled and resisted Gods grace yet if they receiue it being offered againe it wil auaile them to remission of sinnes l The Israelites in the desert tempted God by desiring water and flesh of voluptuous concupiscence without necessitie For Manna did both extinguish their thirst and tasted vnto them whatsoeuer they desired Exo. 16. That also which was left vngathered when the sunne waxed hotte melted v. 21. and serued their cattel for drincke So this tentation was a figure of those which require to communicate vnder both kindes as if one did not conteine as much as both m By this mention of the offence of fourtie yeares as long before passed is conuinced that Moyses writte not this Psalme who died in the very fourtith yeare of their abode in the desert And S Paul citing the wordes of this Psalme Heb. 4. manifestly acknowlegeth Dauid the writter therof and that it was written long after Moyses time in these wordes v 7 Againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue saide To day if you shal heare his voice do not obdurate your hartes For if Iesus that is Iosue had geuen them rest he would neuer speake of an other day afterward n Being greatly offended I approched nere vnto them in punishing the offenders o Those that murmured died in the desert and entered not into the promised land euen so those that finally offend Christ shal not enter into euerlasting rest Heb. 3. 4. It is in mans freewil to resist good motions Concil Triden Sess 6. c. 5 Christs diuine powre the 5. key a Inspired to Dauid and written by him b prophecying the restauration of the temple after the future captiuitie And that in figure of the vniuersal redemption of mankind by Christ from the captiuitie of the diuel â— 1. Par. 16. v. 23. c For a new benefite farre greater then the deliuerie of Israel from Aegypt d The same wordes Sing to our Lord thrise repeted signifie the Blessed Trinitie as some Fathers note Likewise v. 7. and 8. Bring ye to our Lord c. in both places concluding in the singular number blesse his name bring to his name importing one God e VVhat creatures soeuer spiritual or corporal visible or inuisible the paganes serue for goddes stil they â—e diuels that deceiue them and diuers wayes vsurpe diuine honour making such idolaters to thinke that there is diuine powre where none is f He only is true God who is Creator of heauen and of al creatures For no creature can create anie thing at al that is make anie thing of nothing but only God g Diuers ancient Doctors read more in this place Our Lord hath reigned from the wood to witte Christ by his death on the crosse conquered the diuel sinne and death and thence begane to reigne S. Iustinus Martyr dialogo aduers Triphonem Tertullian li. aduers Iudaeos c. 9. 13 aduers Marcionem li. 3 c. 19. 21. S Augustin in this place according to the old Roman Psalter Before him Arnobius and after him Cassiadorus and others wherby it is probable that it was sometimes in the Hebrew text and blotted out by the Iewes h The Psalmist in abundance of spirite inuiteth al creatures to praise God as Daniel in his Canticle c. 3. i Christ iudgeth now in the world by his ministers discerning and deciding causes rewarding and punishing but especially he wil iudge al in the last day The last iudgement the 9. key a In figure of Christ b whose bodie rose the third day after his death to whom manie returned beleuing in him after his resurrection which fel from him in his passion and to whom al thinges shal be subdued as to their true Lord in the day of iudgement c Holie Dauid and other Prophetes hauing great ioy to see long before in spirite only Christs kingdom extended in the whole earth yea to the Ilandes we Ilanders haue great cause to be gladde that God hath not only so blessed vs long since but as yet conserueth seede wherby we trust the whole Iland shal be againe restored vnto him d As in a cloud with terror God gaue his law to the Iewes so in a cloud with greater terror and maiestie he wil iudge the world e not as manie corrupted seates of iudgement in this world but as a corrected tribunal where iustice and right iudgement shal be practised :: These thinges are denounced as if they were alredy donne
powre by his meruelous workes m nor were content with his prouidence but carnally coueted thinges not necessarie Exo. 16 17. n According to their carnal desâ—â—â—s o Holie by his function Num. 16. p They adored the image that represented a calf not God Exo. 23. q God being their true glorie they changed him for a false god of the Aegyptians who especially honoâ—ed a calfe called Apâ—s making an image therof and attributed their deliuerie from Aegypt to this imagned god Exo. 32. v. 4 8. Of which and the like foolish and abominable idolatrie S Paul writeth Rom. 1 v. 23. They changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and of foure footed beastes and of them that crepe where we see what maner of imagies holie Scriptures condemne and not the imagies of Christ and his Sainctes r He sayd he would destroy them but for Moyses prayer spared them Exo 32. Num. 14. Num 14. v. 21. 22. Å¿ The Idol of Moabites and Madianitees Num. 25. v. â— t As God is in deede the liuing God that liueth of himselfe and geueth life to others so false goddes are called dead goddes that can not geue life to anie but doe kil al that serue them at least spiritually and often corporally v Phinees moued by the zele of God as the holie text witnesseth Nu. 25. v. 11. in killing the adulterers pleased God and merited reward Num 20. v. 2. 12. w Moyses afflicted in spirite by the enormious murmuring of the people doubted whether God would geue them water out of the rocke or no not doubting of his powre but of his wil and so when he should haue spoken to the rocke Num. 20. v. 8. he spoke to the incredulous people v. 10. and therin offended God for which he was temporally punished v. 12. Deut. 1. v. 37. c. 3. v. 26. c. 4. v. 21. Deut 2. v. 2. 12. v. 2. 3. Iudic 2. v. 11. 12. Iudic. 2. v. 5. 6. c. Iere. 15. v. 5. x Some Iewes offered these most cruel vnnatural and abominable sacrifices perhaps in the times of Iudges when they were mingled with idolatrous people and serued their goddes Iud. z. v. 12. c. 3 v. 6. But it is more expresse after Dauids time wherof he here prophecieth and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manasses 4 Reg. 21. v. 6. VVhich with other idolatrie king Iosias destroyed 4 Reg 2 v. 1â— y God respected them with his merciful eye and gaue them grace to repent z Here the Psalmist concludeth both the historie and prophecie of this Psame with prayer and praise as foloweth :: A verie fitte prayer in time of schisme The read sea a figure of Baptisme Al former sinnes destroyed in Baptisme Gods perpetual prouidence towards al men The 3. key a Praise God by confessing his mercie prouidence and goodnes 1. Paâ— 16. v. 34. b God of his mercie promised the Redemer of mankind streight after Adams fal c VVhich redemption was intended for al and faileth not of Gods part in anie but of mens owne wilful refusing to be duly penitent and to kepe Gods precepts d Literally of such as wander in this world hauing no setled place to dwel in spiritually of al mankind after his fal e Whensoeuer they cal vpon God he helpeth them as is best for their spiritual health f Al Gods benefites which are of his mercie not of mans deserte are iust matter of praising God g Calamities in this world are commonly inflicted for sinnes h As before in the 6 13 and 19 verses i This verse also is foure times in this Psalme v 8 15. 21. and 1. to admonish vs that as there is oâ—e meanes â—o escape from al dangers by crying to God as v 6 13. 19 and 28 with mouâ—nâ—ng and pâ—nance so there is one cause of praise and thankes for our deliuerie which is Gods me câ—e and grace k God to shew sometimes his powre also to benefite some and to punish others changeth the accustomed course of thinges and states of men at his diuine pleasure as here the â—oyal prophet reciteth some examples And some others are â—ecoâ—ded in dâ—ueâ—s times and places l No doubt much charge was made in the earth by Noeâ— flood And manie thincke that the land of Chanaan was made more fruictful in the time of the Iewes inhabiting and now is more barrane againe m He alludeth to the countrie about Sodome and Gomotre which was most fruictful and most pleasant Gen 13. v 10 but shortly after vvas burnt vvith fire and brunston Gen. 19 v 24 subuerted and turned into a dead and salt sea n Made abundance of fruict to grow o Againe some countries punished for sinnes p An other change in releeuing the poore being humbled Dauid singeth prayses for benefites receiued the 8 key a This Psalme was â—ongue with instruments beginning the musike and voices folowing Psal 56. v. 8. The former part of this Psalme to the 7. verse is the same in sense and almost in wordes with the latter part of the 56 from the 8. verse b King Dauid subdued not only some partes of Chanaan not subiect to the lewes before 2. Reg. 51. Par. 11. but also brought the Philistims Moabites Ammonites Idumeans Amalechites the kinges of Soba Syria and Emath to pay tribute 2. Reg. 8 1. Par. 18. c Yet al these victories and conquestes were but a figure of Christs powre and dominion in al nations And therfore the rest of this Psalme by S. Augustin and other fathers iudgement was rather prophetically vttered by Dauid in the person of Christ and more perfectly performed by Christ in his Church then historically auerred of Dauid himselfe :: The rest of this Psalme is the same with the latter part of the 59. from the 7. verse Psal 59. v. 7. Christ persecuted his enimies punished the 5. key a The wordes of Christ b The Pharisees and Herodians Mat. 22. with their mouth acknowleged Christ a true speaker and a teacher of the way of God in truth therby to draw him into danger and to sheede his bloud c At other times they accused him of great crimes lastly of treason against Caesar d A prediction that Iudas would not make recourse to anie good counseller but complaine of his miserable tormented conscience to the wicked who gaue him no comfort at al e and so desparing the diuel perswaded him to hang himselfe Act. t. v. 16. f The office of Apostleshippe g The posteritie or successors of wicked persecuters prosper not long in this world h Arch heritâ—kes that deuise newe opinions are shortly forsa ken their folowers stil coining new heresies of their owne differing from their false masters i Let them obserue this that vse more swearing and blaspheming then praying or meditating k Christs soule was pensiue when he prayed in the garden and he did workes of penance for
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. â—ened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â— estament Three fifeties sign â—â—â— Pâ—naâ—ce Mercie vvith â—ustice and Praises of God 〈◊〉 ◠〈◊〉 An. Dâ— 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. â—iuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to â—ee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâ—dom sufficieth but such laborious seeking is required as a couetous man sâ—ekerbâ—reâ—sure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â— c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â— 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â— v. 18. 4. Admitteth no iudge but himself â—it â— v. 11. a It auaileth litle to heare good instructions except we 〈…〉 them in memorie b not â—n books only but in the hart c and â—ut them in execution d knovv also that al thy streingth is in Goâ— in whom thâ—â— mâ—â—st 〈◊〉 â—â—ust not in thâ—â— o 〈…〉 〈…〉 e e 〈◊〉 and 〈…〉 〈…〉 those that endeuour 〈◊〉 God is a 〈◊〉 of his sâ—uâ—ur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M 〈…〉 for the wordes of thy mouth i Almes in season 〈◊〉 vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ— from being â—ust but that â—ustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâ—idels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ— six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne
Pharises made deuising wicked traditions contrarie to Gods commandments Mat. 15. v. 5. :: The Iewes are called a deceiptful nation because they broke their promise made to God that they would serue him and kepe his commandments Exo. 19. v. 8. 4 Reg. â—â— :: Senacharib not by his owne powre but as Gods instrument minister afflicted the Israelites Neuertheles he persecuted them of his owne free wil which God vsed for the punishment of his people In general therfore euil men are like to instruments without sense but differ in that mens actions are voluntarie vnreasonable and sensles creatures haue no wil at al but only natural apâ—nes and inclination Iudi. 7. :: By these places Senacherib passed with his armie from Aegypt to Ierusalem :: The blessed virgin Act. 13. :: Christ our Sauiour replenished with the seuen giftes of the Holie Ghost of whose infinite plenitude his seruantes participate as it pleaseth his diuine spirite to impert 2. Thes 2. Rom. 15. :: Christ after his death which to the vvorld was ignominious vvould be gloriously buried by very honorable persons Ioseph and Nicodemus with abundance of most precious spices vvrapped in finne linnen and laide in a nevv monument to shew that the glorie of the iust beginneth from their death where the glorie of the vvicked endeth Christs sepulchre stil also remaineth glorious honored euen by the Turkes much more by Catholique Christians Exâ— 15. Psal 117. The 2 part Tenne prophetical comminations against so manie people 's The 1. against Babylon :: The Iewes gaue thankes for their deliuerie from captiuitie of Babylon much more the Church of Christ rendereth thankes for her deliuerie from al sinnes :: Nemrod began the kingdom of Babylon Gen. 10. his sonne Belus did much augment it and his sonne Ninus brought it to be a very great Empire Monarchie But at last after 1240. yeares it was ouercome by Cyrus king of Persia Ezech. 32. Ioel. 3. Mat. 24. Mar. 13. â—uc 2â— :: Medes and Persians were called sanctified in that they were the ministers of Gods iustice in the ruine of Babylon which the Prophet foretelling calleth it The burden of Babylon :: After the slaughter there shal be so few Babylonians or Chaldeans left aliue that one man shal be more rare and precious then much fine gold Psal 1â—6 Gen. 1â— :: An other citie was built by the same name but much lesse in an other place of Chaldea :: Isaie prophecied the destruction of Babylon aboue 100. yeares before the Iewes were caried thither captiue and their captiuitie indured 70. yeares VVhich was released by Cyrus after he had ouercome the Babylonians Yet this space of nere 200. yeares is counted a short time in respect of so great a Monarchie as this was which had now continued aboue a thousand yeares from the time of Ninus yea was begunne by Nemrod Gen. 10. v. v. :: As Lucifer the greatest diuel so Nabuchodonosor king of Babylon fel through pride into extreme miserie :: The miraculous destruction of the Assiriansarmie beseging Ierusalem is recorded 4. Reg. 19. :: The second commination is against the Philistians 4 Reg 1â— :: Though Achaz was dead whom the Philistims feared yet Ezechias a better king did afflict them more then the other had done 4. Reg. 18. v 8. Much more Ozias 2. Par. 26 :: From Ierusalem which is situated on the north of Philistea :: The third commination was against the Moabites :: Destruction made in the night preuented that they feared not the imminent danger but so much the more they were afflicted being sodainly oppressed vvith extreme myserie Iere. 4â— EEâ—ch 7. :: Miscrie euen of â—â—miâ—s moueth a charitable hart to compassion So the Prophet lamenteth the Moabites afflictioÌ„ :: In the great miserie of he Moabites the Prophet saw one special cause of consolation that Christ the lambe of God which taketh away the sinnes of the world should be borne of their lineage by one of thâ—er progenie :: Of Ruth a Moabite who was maried to Booz and so was Dauids great grandmother Ruth 4. See the argument of Ruth :: The vvarres against Moab continued three yeares :: In vvhich it was brought into seruitude The fourth prophetical commination vvas against the Syrians Iosue 10. 11. c. :: After that the Assirians had afflicted the Israelites and their confederates them selues were also afflicted The fift was against the Aethiopians and Aegyptians * Or paper boates :: The Aegyptians bid their messengers goe swiftly tel the Iewes that they shal haue present helpe according as they require expect :: But the prophet shevveth that the Aegyptians them selues shal be ouerthrowne by the Assirians :: VVhen our B. Sauiour was caried in his infancie by his mother into Aegypt the idoles of that countrie lost their powre And the inhabitantes vvere specially blessed afterwards very manie beleued in Christ and sincerely serued him :: Both Iewes and Christians vnderstand this prophecie of the conuersion of the Aegyptians to Christ But the Ievves expect it as yet to come vve know that it is already fulfilled At least in part For there vvere sometimes manie Christians in that countrie yea manie most excellent Sainctes S. Paul S. Antonie S. Hilarion and innumerable others :: The holie prophet of noble bloud vvas not disobedient nor ashamed to goe naked because nothing is more honest then to obey Gods commandment S. Ierom. in â—unâ— locum Gods prouidence in punishing al that trust in men not in him Examples of mutations in kingdomes The sixt commination was against the Assirians specially the Babylonians :: Cyrus king of the Persians a people of smal powre of the Medes of great streingth Iere. 51. Apoc. 14. :: The seuenth prophetical commination was against the Idumeans :: The eight against the Ismaelites Arabiam :: The ninth against the cheefe rulers of Ierusalem :: Sion situated on a hil and often called a montaine is here called a vale for the afflicted state wherin it was in the captiuitie :: This Sobna had some of fiâ—e about the Temple but by craftie intrusion and vniust vsurpation rather then by lawful induction was very couetous ambicious so by Gods iudgement fel into miserie The tenth commination was against the Tyrians :: Tyrus was an iland as Ezechiel also describeth it ch 27. in the entrance yea situated in the hart of the sea but not farre distant for king Alexander filled vp that passage of water and made it continent :: The Tyrians reioyced in the Iewes captiuitie therfore God punished them with like captiuitie of 70. yeares The third part Prophecies perteyning to the whole world Osee 4. :: Diuersitie of states which is now in the world shal cease at the general iudgement and al men shal receiue according to their delertes :: Nere the end of the world manie forgetting the law of God nature wil rage in extreme furie against others persecuting murthering one an