land to witte those whom the children of Israel could not abolish Salomon made tributaries vntil this day â But of the children of Israel Salomon appoynted not any man to serue but they were men of warre and his seruantes and princes and captaynes and ouerseers of the chariotes and horses â And there were princes ouer al the workes of Salomon made ouerseers fiue hundred fiftie which had the people subiect and commanded ouer their appoynted workes â And the daughter of Pharao went vp out of the citie of Dauid into her house which Salomon had built her then did he build Mello â Salomon also offered three tymes euerie yeare holocaustes and pacifique victimes vpon the altar which he had built to our Lord and he burnt incense before our Lord and the temple was perfected â King Salomon also made a name in Asiongaber which is beside Ailath in the shore of the Readsea in the Land of Idumea â And Hiram sent in that nauie his men that were mariners skilful of the sea with the seruantes of Salomon â Who when they were come into Ophir the gold taken thence of foure hundred and twentie talentes they brought to king Salomon CHAP. X. The quene of Saba coming to king Salomon admireth his vvisdom magnificence and order of gouernment 10. She geueth and receiueth giftes 14. Salomon receiueth much gold diuers vvayes 16. maketh golden targââtes â8 a magnificent throne 21. and much golden vessel 25. Manie bring him presentes 26. He hath manie chariottes horsemen 27. abundance of siluer 28. Marchantes of diuers kingdomes sel him horses BVT the Queene of Saba also hauing heard the fame of Salomon in the name of our Lord came to proue him in hard propositions â And entring into Ierusalem with a great trayne and riches and camels carying spices and gold exceding infinite and pretious stones she came to king Salomon and spake to him al thinges that she had in her hart â And Salomon interpreted to her al the wordes that she proposed there was not a word that the king could be ignorant of and could not answer her â And the queene of Saba a seing al the wisedom of Salomon and the house which he had built â and the meates of his table and the habitations of his seruantes and the orders of them that serued and their garmentes cupbearers and the holocaustes which he offered in the house of our Lord she had no longer spirit â and she said to the king The report is true which I haue heard in my countrie â concerning thy wordes and concerning thy wisedom and I did not beleue them that told me til my selfe came and sawe with myne eies and haue proued that the half not been told me greater is thy wisdom and thy workes then the rumour which I haue heard â Blessed are thy men and blessed are thy seruantes which stand before thee alwaies and heare thy wisedom â Be the Lord thy God blessed whom thou hast pleased and that hath serte thee vpon the throne of Israel for that the Lord hath loued Israel for euer and hath appointed thee king to do iudgement and iustice â She therfore gaue to the king an hundred and twentie talentes of gold and spices exceding much and pretious stones There was no more brought so much spice as that which the Quene of Saba gaue to king Salomon â But the naue also of Hiram which caried gold our of Ophir brought from Ophir thyine trees exceding manie and pretious stones â And the king made of the thyine trees the porches of the house of our Lord and of the kinges house and harpes vials for the singers there were not such thyine trees brought nor seen vntil this present daye â And king Salomon gaue to the queene of Saba al that she would and asked of him beside those thinges which of him selfe he offered her for a royal gift Who returned and went into her countrie with her seruantes â And the weight of the gold that was brought to Salomon euerie yeare was of six hundred sixtie six talentes of gold â beside that which the men brought that were ouer the tributes and merchantes and al that sold light wares and al the kinges of Arabia and the dukes of the land â Salomon also made two hundred shieldes of most pure gold six hundred sicles of gold did he allow for the plates of one shield â And three hundred tergattes of tried gold and three hundred poundes of gold garnished one terget and the king put them in the house of the forest of Libanus â King Salomon also made a great throne of yuorie and couered it with gold exceding yellow â which had sixe steppes and the toppe of the throne was round in the hinder part and the two handes on either side holding the seate and two lyons stood at euery hand â And twelue litle lyons standing vpon the sixe steppes on either side there was not such a worke made in al kingdomes â Yea and al the vessels out of the which the king Salomon drunke were of gold and al the furniture of the house of the forest of Libanus of most pure gold there was no siluer neither was it thought of any price in the daies of Salomon â because the kinges nauie once in three yeares went with the nauie of Hiram on the sea into Tharsis bringing thence gold and siluer and the teeth of elephantes and apes and pecockes â King Salomon therfore was magnified aboue al the kinges of the earth in riches and wisedom â And al the earth desired to see Salomons face that they might heare his wisedom which God had geuen in his hart â And euerie one presented him giftes vessel of siluer and gold garmentes and instrumentes for warre spices also and horses and mules euerie yeare â And Salomon gathered together the chariotes and horsemen and there amounted to him a thousand foure hundred chariotes and twelue thousand horsemen and he disposed them in fensed cities and with the king in Ierusalem â And he made that there was as great abundance of siluer In Ierusalem as of stones and of ceder trees he caused such a multitude as if it were sycomore trees which grow in the playnes â And there were horses brought for Salomon out of Aegypt and Coa for the kinges merchantes brought them out of Coa and brought them at a sette price â And a chariote of foure horses came out of Aegypt for sixe hundred sicles of siluer and one horse for an hundred and fiftie And after this maner did al the kinges of the Hetheites and of Syria sel horses CHAP. XI Salomon louing and marying manie wemen of diuers nations is drawen by them to idolatrie 9. God therfore offended suffereth Adad an Idumean 23. Razon king of Damascus 26. and Hieroboam his owne seruant to make warre against him 29. Ahias the prophet fortelleth Hieroboam that he shal reigne ouer tenne tribes leauing but tvvo to Salomons heyres
hostes of sacrifices in the solemne feastes 14. disposeth the Priestes and Leuites in their offices as Dauid had ordained 17. and sendeth shippes to fetch gold from Ophir AND twentie yeares being complete after that Salomon built the house of our Lord and his owne house â he built the cities which Hiram had geuen to Salomon and made the children of Israel dwel there â He went also into Emath Suba and obteyned it â And he built Palmira in the desert and he built other cities very wel fensed in Emath â And he built Beth horon the vpper and Beth horon the nether walled cities hauing gates and barrigates and lockes â Balaath also and al the strongest cities that were Salomons and al the cities of the chariotes and the cities of the horsemen Al thinges whatsoeuer Salomon would disposed he built in Ierusalem and in Libanus and in al the land of his dominion â Al the people that was leaft of the Hetheites and Amorrheites and Pherezeites and Heueites and Iebuseites which were not of the stocke of Israel â of their children and of the posteritie which the children of Israel had not slaine Salomon subdewed to be tributaries vntil this day â Moreouer of the children of Israel he sette not to serue the kinges workes for they were men of warre and the chiefe captaines and princes of his chariotes and horsemen â And al the princes of king Salomons armie were two hundred fiftie which taught the people â But the daughter of Pharao he remoued from the citie of Dauid into the house which he had built for her For the king sayd My wife shal not dwel in the house of Dauid the king of Israel because it is sanctified because the Arke of our Lord is entered into it â Then Salomon offered holocaustes to our Lord vpon the altar of our Lord which he had built before the porch â that euerie day there might be offering on it according to the precept of Moyses in the Sabbathes and in the Calendes and in the festiual daies thrise a yere that is to say in the Solemnitie of Azymes and in the Solemnitie of weekes and in the Solemnitie of tabernacles â And he appoynted according to the disposition of Dauid his father the offices of the Priestes in their ministeries the Leuites in their order that they should prayse and minister before the Priestes according to the rite of euerie day the porters in their diuisions by gate and gate for so Dauid the man of God had commanded â Neither did they trangresse of the kinges commandementes as wel the Priestes as the Leuites touching al thinges that he had commanded and in the custodies of the treasures â Salomon had al expenses prepared from the day that he founded the house of our Lord vntil the day wherein he perfitted it â Then went Salomon into Asiongaber and into Ailath to the coast of the Red sea which is in the Land of Edom. â And Hiram sent vnto him by the handes of his seruantes shippes and cunning mariners and they went with Salomons seruantes into Ophir and they tooke from thence foure hundred fiftie talentes of gold and brought it to king Salomon CHAP. IX The Queene of Saba admireth Salomons wisdom 9. giueth and receiueth presents 13. Of the great store of treasure which is yearely brought in 13. king Salomon maketh pretious armour 17. a throne 20. and plate 24. Other kinges send him giftes so he abundeth in glorie and riches 29. After fourtie yeares reigne he dieth and his sonne Roboam succedeth THE queene of Saba also when she had heard the fame of Salomon came to proue him in hard propositions in Ierusalem with great riches and camels which caried spices and very much gold and pretious stones And when she was come to Salomon she spake to him what thinges soeuer were in her hart â And Salomon expounded to her al thinges that she propounded neither was there anie thing that he made not playne vnto her â Who after she saw to witte the wisedom of Salomon and the house which he had built â moreouer also the meates of his table and the habitations of his seruantes and the offices of his ministers and their garmentes the cupbearers also and their garmentes and the victimes which he immolated in the house of our Lord there was no spirit in her anie longer she was soe astonied â And she sayd to the king The word is true which I heard in my countrie of thy vertues and wisdom â I did not beleue them that told it vntil my self was come and mine eies had seene and I had proued scarce the half part of thy wisedom to haue beene told me thou hast passed the fame with thy vertues â Blessed are thy men and blessed are thy seruantes which assist before thee at al time and heare thy wisedom â Be the Lord thy God blessed who would ordayne thee ouer his throne king of the Lord thy God Because God loueth Israel and wil preserue it for euer therfore hath he sette thee king ouer it to doe iudgementes and iustice â And she gaue to the king an hundred twentie talentes of gold and spices exceding much and most pretious stones there were not such spices as these which the Queene of Saba gaue to King Salomon â But the seruantes of Hiram also with the seruantes of Salomon brought gold from Ophir and Thymtrees and most pretious stones â wherof the king made to witte of the Thymtrees stayers in the house of our Lord and in the kinges house harpes also and psalteries for the singing men neuer were there seene such trees in the Land of Iuda â And king Salomon gaue to the Queene of Saba al thinges that she would and that she asked and manie moe thinges then she brought to him who returning went into her countrie with her seruantes â And the weight of the gold that was brought to Salomon euerie yeare was six hundred sixtie six talentes of gold â beside that summe which the legates of diuers nations and the merchantes were accustomed to bring and al the kinges of Arabia and the Dukes of the landes which brought gold and siluer to Salomon â King Salomon therfore made two hundred golden speares of the summe of six hundred peces of gold which were spent in euerie speare â also three hundred golden shieldes of three hundred peces of gold with which euerie shield was couered and the king put them in the armarie which was besette with a wood â The king also made a great throne of iâorie and couered it with most fyne gold â Six steppes also wherwith the going vp was to the throne and a foote stoole of gold and two litle armes on either side and two lions standing by the litle armes â yea and other twelue litle lions standing vpon the steppes on both sides there was not such a throne in al kingdomes â Al the vessels also of the kinges table were of gold
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 muâitians 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 âeach 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 Î 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 â hath not gone in the counsel of the impious hath not â stoode in the way of sinners and hath not â sitte in the chayre of pestilence â But his â wil is in the way of our Lord and in his law he wil meditate day and night â And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time â And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper â The impious not so but as dust which the winde driueth from the face of the earth â Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
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 âhe 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 â 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 â Therfore wil we not feare when the earth shal be trubled and mountaines transported into the hart of the sea â Their waters haue sounded and were trubled the mountaines were trubled in his strength â The violence of the riuer maketh the citie of God ioyful the Highest hath sanctified his tabernacle â God is in the middes therof it shal not be moued God wil helpe it in the morning early â Nations are trubled and kingdomes are inclined he gaue his voice the earth was moued â The Lord of hostes is with vs the God of Iacob is our defender â Come ye and see the workes of our Lord what wonders he hath put vpon the earth â taking away warres euen vnto the end of the earth He shal destroy bow breake weapons and shields he shal burne with fire â Be quiet and see that I am God I shal be exalted among the gentiles and I shal be exalted in the earth â 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 â Vnto the end for the sonnes of Core ALYE Nations clappe handes make iubilation to God in the voyce of exultation â Because our Lord is high terrible a great king ouer al the earth â He hath made peoples subiect to vs gentiles vnder our feete â He hath chosen his inheritance in vs the beautie of Iacob which he loued â God is ascended in iubilation and our Lord in the voice of trumpet â Sing ye to our God sing ye Sing ye to our king sing ye â Because God is king of al the earth sing ye wisely â God shal reigne ouer the gentiles God sitteth vpon his holie seate â 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 â Mount Sion is founded with the exultation of the whole earth the sides of the North the citie of the great king â God shal be knowen in the houses therof when he shal receiue it â For behold the kings of the earth were gathered together they assembled in one â They seing it so were in admiration were trubled were moued â trembling tooke them Their sorowes as a woman traueling â In a vehement spirit thou shalt breake the shippes of Tharsis â 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 â We haue receiued thy mercie ô God in the middes of thy temple â According to thy name ô God so also is thy prayse vnto the endes of the earth thy right hand is ful of iustice â Let mount Sion be glad and the daughters of Iuda reioyce because of thy iudgementes ô Lord â Compasse Sion and embrace ye her tel ye in her towers â Set your hartes on her strength and distribute ye her houses that you may declare it in an other generation â 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 â 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 â Al ye earthly persons and children of men together in one the rich and the poore â My mouth shal speake wisedom and the meditation of my hart prudence â I wil incline mine eare vnto a parable I wil open my proposition on a Psalter â Why shal I feare in the euil day the iniquitie of my heele shal compasse me â They that trust in their strength and glorie in the multitude of their riches â A brother doth not redeme man shal redeme he shal not geue vnto God his reconciliation â And the price of the redemption of his owne soule and he shal labour for euer â and shal liue yet vnto the end â 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 â and their sepulchers their houses for euer Their Tabernacles in generation and generation they haue renowmed their names in their landes â And man when he was
The impious man diggeth euil and in his lippes fire burneth â 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 â He that with astoinied eies thinketh wicked thinges byting his lippes bringeth euil to passe â A crowne of dignitie old age which shal be found in the wayes of iustice â Better is the patient then a strong man and he that ruleth his minde then the ouerthrower of cities â 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 âo 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 âo 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 â A wise seruant shal rule ouer foolish children and diuide inheritance among bretheren â As siluer is tried by fyre and gold in the fournace so our Lord proueth the the harts â The euil man obeyeth an vniust tongue and the deceitful obeyeth lying lippes â He that despiseth the poore vpbraydeth his maker and he that reioyceth at an other mans ruine shal not be vnpunished â The crowne of oldmen the childrens children and the glorie of children their fathers â Eloquent wordes become not a foole nor lying lippes a prince â A most gratful pearle the expectation of him that expecteth whither soeuer he turneth himself he vnderstandeth wisely â He that concealeth offence seeketh frendshipes he that in other word repeteth it seperateth the confederate â Reprehension doth more profit with a wiseman then an hundred stripes with a foole â An euil man alwayes seeketh brawles but a cruel angel shal be sent against him â It is better to meete a beare when her yong are taken away then a foole trusting to himselfe in his owne follie â He that rendereth euil thinges for good euil shal not depart from his house â He that letteth water goe is the head of brawles before he suffer contumelie he forsaketh iudgement â He that iustifieth the impious and he that condemneth the iust both are abominable before God â 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 â He loueth at al time that is a frend and a brother is proued in distresses â A foolish man wil clappe the handes when he is suretie for his freind â He that meditateth discordes loueth brawles and he that exalteth the doore seeketh ruine â He that is of a peruerse hart shal not finde good and he that turneth his tongue shal fal into euil â A foole is borne to his owne ignominie but neither shal the father reioyce in a foole â A ioyful minde maketh a florishing age a sorowful spirit dryeth vp the bones â The impious receiueth giftes out of the bosome that he may peruert the pathes of iudgement â In the face of the prudent wisdom shineth the eies of fooles are in the endes of the earth â A foolish sonne is the anger of the father and the sorow of the mother that bare him â It is not good to doe hurt to the iust nor to strike the prince which iudgeth right â He that moderateth his wordes is lerned and prudent and the lerned man is of a precious spirit â 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 â A foole receiueth not the wordes of prudence vnlesse thou say those thinges which are in his hart â The impious when he shal come into the depth of sinnes contemneth but ignominie and reproch folow him â Deepe water wordes from the mouth of a man and a streame ouer flowing the fountaine of wisdom â To accept the person of the impious in iudgement is not good that thou decline from the truth of iudgement â The lippes of a foole mingle him with strife and his mouth prouoketh brawles â The mouth of a foole is his destruction and his lippes are the ruine of his soule â 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 â He that is soft and dissolute in his worke is the brother of him that destroyeth his owne workes â A most strong towre the name of our Lord the iust runneth to it and shal be exalted â The substance of the rich man a citie of his strength and as a strong wal compassing him
violence of manie waters ouerflowing sent forth vpon a large ground â The crowne of pride of the drunkards of Ephraim shal be troden vnder feete â And the flowre of the glorie of his exultation which is vpon the toppe of the valley of fatte ones shal be falling as a timely fruite before the ripenesse of autumme which when he that seeth it shal behold as soone as he taketh it in his hand he wil deuoure it â In that day the Lord of hostes shal be a crowne of glorie and a garland of exultation to the residue of his people â and a spirit of iudgement to him that sitteth in iudgement and strength to them that returne out of battel to the gate â But these also haue bene ignorant because of wine and by drunkennes haue erred the priest and the prophete haue bene ignorant because of drunkennes they are swalowed vp with wine they haue erred in drunkennes they haue not knowne him that seeth they haue bene ignorant of iudgement â For al tables were filled with vomiting and filth so that there was no more place â Whom shal he teach knowledge and whom shal he make to vnderstand the thing heard them that are weyned from the milke that are plucked away from the breasts â For command recommand command recommand expect reexpect expect reexpect a litle there a litle there â For in the speach of lippe and in an other tougue he wil speake to his people â To whom he sayd This is my rest refresh the wearie and this is my refreshing they would not heare â And the word of our Lord shal be to them command recommand command recommand expect reexpect expect reexpect a litle there a litle there that they may goe and fal backward and be destroyed and snared and taken â For this cause heare the word of our Lord ye scorneful men which rule ouer my people that is in Ierusalem â For you haue sayd We haue stroken a league with death and with hel we haue made a couenant The scourge ouerflowing when it shal passe shal not come vpon vs because we haue made lying our hope and with lying we are protected â Therfore thus sayth our Lord God Behold I wil send in the foundations of Sion a stone an approued stone a corner stone pretious founded in the foundation He that beleueth let him not make hast â And I wil put iudgement in weight and iustice in measure and haile shal ouerthrow the hope of lying and waters shal ouerflow the protection â And your league with death shal be abolished and your couenant with hel shal not stand when the scourge ouerflowing shal passe you shal be troden downe of it â Whensoeuer it shal passe through it shal take you away because in the morning early it shal passe through in the day and in the night and vexation alone shal geue vnderstanding in the hearing â For the bed is streitened so that one must fal out and a short mantel can not couer both â For our Lord shal stand as in the mount of diuisions as in the valley which is in Gabaon shal he be angrie that he may doe his worke his strange worke that he may worke his worke is strange from him â And now mocke not lest perhaps your bonds be tied strayte For I haue heard of our Lord the God of hostes consummation and abridgement vpon al the earth â Harken with your eares and heare my voice attend and heare my speach â Wil the ploughman plowe al the day to sow wil he cut and harrow his ground â Wil he not when he hath made euen the face therof sprinkle cummine and place the wheate by order and the barley and millet and vetche in their bondes â And his God wil instruct him in iudgement he wil teach him â For gith shal not be threshed with instruments that haue teeth neither shal the wayne wheele turne about vpon cummine but gith shal be beaten out with a rodde and cummine with a staffe â But bread corne shal be broken smal but the thresher shal not thresh it for euer neither shal the wayne wheele vexe it nor breake it with the teeth therof â And this is come forth from our Lord the God of hostes that he might make his counsel meruelous and magnifie iustice CHAP. XXIX The Prophet bewaleth the Iewes destruction 9. for their blinde obstinacie 17. prophecying the Gentiles conuersion VVOE to Ariel Ariel the citie which Dauid ouercame yeare is added to yeare the solemnities are at an end â And I wil make a trench about Ariel and it shal be sorowful moorning and it shal be to me as Ariel â And I wil compasse as a sphere round about thee and wil cast a rampier against thee and place munitions to besiege thee â Thou shalt be humbled thou shalt speake out of the earth and out of the gronnd thy speach shal be heard and thy voice shal be out of the earth as the Pythons and out of the ground thy speach shal mutter â And the multitude of them that fanne thee shal be as smal dust and as issles passing away the multitude of them that haue preuailed agaynst thee â And it shal be sodenly forthwith It shal be visited of the Lord of hostes in thunder and earth quake and with great voice of whirlewind and tempest and with flame of deuouring fyre â And the multitude of al nations that haue fought agaynst Ariel shal be as the dreame of a vision in the night and al that haue waried and beseged preuailed agaynst it â And as he that is hungrie dreameth eateth but when he is awake his soule is emptie as he that is thirstie dreameth and drinketh and after he is awake faint as yet thirsteth and his soule is emptie so shal the multitude be of al the Gentiles that haue fought agaynst mount Sion â Be astonied and meruel wauer and stagger be ye drunke and not of wine be moued not of drunkenes â Because our Lord hath mingled vnto you the spirit of drowsines he wil shut your eyes he wil couer your prophetes and princes that see visions â And the vision of al shal be vnto you as the wordes of a booke sealed which when they shal geue to him that knoweth letters they shal say Read this and he shal answer I can not for it is sealed â And the booke shal be geuen to one that knoweth not letters and it shal be sayd to him Reade and he shal answer I know not letters â And our Lord sayd Because this people approcheth with their mouth and with their lippes glorifieth me but their hart is far from me and they haue feared me by the commandement and doctrines of men â therfore behold I wil adde to make admiration to this people by a great and wonderful miracle for wisdom
shal perish from their wise men and the vnderstanding of their prudent shal be hid â 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 â 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 â Shal not yet within a litle while and in a short time Libanus be turned into Charmel Charmel reputed for a forest â 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 â And the meeke shal adde ioyfulnesse in our Lord and the poore men shal reioyce in the holie one of Israel â Because he hath fayled that did preuaile the scorner is consumed and they are al cut downe that watched vpon iniquitie â that made men sinne in word and supplanted him that reproued them in the gate and declined in vayne from the iust â 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 â 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 â 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 â 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 â And the strength of Pharao shal be a confusion to you and the confidence of the shadow of Aegypt an ignominie â For thy princes were in Tanis and thy messengers came euen to Hanes â 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 â 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 â For Aegypt shal helpe in vaine and to no purpose therfore haue I cried vpon this It is pride onlie cease â 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 â For it is a people prouoking to wrath and lying children children that wil not heare the law of God â 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. â Take from me the way turne away the path from me let the holie one of Israel cease from our face â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â and thyne oxen as the asse coltes that til the ground shal eate mingled prouender as it was fanned in the floore â 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 â 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 â 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 â 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 â There shal be a song vnto
desolation among al peoples into which our Lord hath dispersed vs. â And we are made vnderneath and not aboue because we haue sinned to the Lord our God in not obeying his voice â To the Lord our God iustice but to vs and to our fathers confusion of face as is this day â Because our Lord hath spoken vpon vs al these euils that are come vpon vs â and we haue not besought the face of the Lord our God to returne euerie one of vs from our most wicked waies â 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 â and we haue not heard his voice to walke in the precepts of our Lord which he hath geuen before our face â 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 â we haue sinned we haue done impiously we haue dealt vniustly ô Lord our God in al thy iustices â Let thy wrath be turned away from vs because we are left a few among the nations where thou hast dispersed vs. â 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 â 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 â Looke ô Lord from thy holie house vpon vs and incline thine eare and heare vs. â 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 â 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. â For not according to the iustices of our fathers doe we powre out prayers and aske mercie before thy sight ô Lord our God â 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 â 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 â 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 â 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 â 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 â 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 â 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 â And thou hast done in vs ô Lord our God according to al thy goodnes and according to al that thy great compassion â 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 â 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 â 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 â 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 â And they shal praise me in the land of their captiuitie and shal be mindful of my name â 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 â 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 â 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 â heare Lord and haue mercie because thou art a merciful God and haue mercie vpon vs because we haue sinned before thee â Because thou sittest for euer and shal we perish euerlastingly â 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. â Remember not the iniquities of our fathers but remember thy hand and thy name in this time â because thou art the Lord our God and we wil praise thee ô Lord â 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 â 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 â Heare Israel the commandments of life harken with your eares that you may know prudence â What is the matter Israel that thou art in the land of the enemies â Thou art waxen old in a strange land thou art defiled with the dead thou art reputed with them that goe downe into hel â Thou hast forsaken the fountaine of wisdom â for if thou
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 â And the Cherubs were lifted vp the same is the liuing creature that I had sene by the riuer Chobar â 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 â Those standing they stood and with them lifted vp they were lifted vp For the spirit of life was in them â And the glorie of our Lord went forth from the threshold of the temple and stood ouer the Cherubs â 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 â 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 â Foure faces to one and foure winges to one and the similitude of a mans hand vnder their winges â 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 â And he said to me Sonne of man these are the men that conceiue iniquitie and deuise most wicked counsel in this citie â saying Were not houses builded of late This is the caldron and we the flesh â Therfore prophecie of them prophecie thou sonne of man â 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 â Very manie haue you killed in this citie and you haue filled the wayes therof with the slaine â 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 â The sword you haue feared and the sword I wil bring vpon you saith our Lord God â 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 â You shal fal by the sword in the borders of Israel wil I iudge you and you shal knowe that I am the Lord. â 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 â 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 â 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 â And the word of our Lord was made to me saying â 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 â 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 â 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 â And they shal goe in thither and shal take away al the offences and al the abominations therof out of it â 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 â 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 â Whose hart walketh after their offences and abominations their way wil I lay on their head sayth our Lord God â And the Cherubs lifted vp their winges and the wheeles with them and the glorie of the God of Israel was ouer them â 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 â 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 â 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 â 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 â 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 â 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 â 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
her hart had confidence in our Lord. â 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 â And a yongman that was hid came to her and lay with her â But we being in a corner of the orchard seeing the iniquitie ranne to them and saw them lie together â And him in deed we could not take because he was stronger then we and opening the doores he lept out â but her when we apprehended we asked what yongman it was and she would not tel vs of this thing we are witnesses â 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 â 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 â And our Lord heard her voice â and when she was led to death our Lord raysed vp the holie spirit of a yong boy whose name was Daniel â and he cried out with alowd voice I am cleane from the bloud of this woman â And al the people turning to him sayd What is this word that thou hast spoken â 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 â Returne ye to iudgement because they haue spoken false testimonie against her â 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 â And Daniel sayd to the people Separate them far one from an other and I wil discouer them â 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 â Now then if thou sawest her tel vnder what tree thou sawest them talking together Who sayd Vnder a schine tree â 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 â 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 â so did you to the daughters of Israel and they fearing spake to you but the daughter of Iuda did not abide your iniquitie â Now therfore tel me vnder what tree thou tookest them speaking one to an other Who said Vnder a prine tree â 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 â Therfore al the assemblie cried out with a lowd voice and they blessed God which saueth them that hope in him â 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 â to doe according to the law of Moyses they killed them and innocent bloud was saued in that day â 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 â And Daniel became great in the sight of the people from that day thence forward â 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 â There was also an idol among the Babylonians named Bel and there were bestowed on him euerie day of floure twelue aâctabaes and fourtie sheepe and of wine six great pottes â 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. â 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 â 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 â 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 â 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 â 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 â 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. â 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 â 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. â And they contemned because they had made vnder the table a secrete entrance by it they came in alwayes and deuoured those thinges â 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 â But the priestes went in by night according to their custome and their wiues and their children and they did eate and drinke al. â And the king arose in the first breake of day and Daniel with him â And the king sayd Are the seales safe Daniel Who answered Safe ô king â And forth with when he had opened the doore the king looking on the table cried out with a lowd
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
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 thyseâfe 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. âaul 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 reiâycâ 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 selâe 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 preteââence 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
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 âe 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
Doctors found confessed great difficulties in these first chapters which they with much studie endeuored to explicate And therfore it is a wonder to see our Protestants Puritans hold this Paradox that Scriptures are easie to be vnderstood VVheras both by testimonie of those that haue in deede studied laboured in them and by a litle due consideration the coÌtrarie is most euident For whosoeuer wil looke into the holie Scriptures shal find that some times in shew one place semeth contrarie to an other some times the letter phrase are obscure ambiguous some times the sentences vnperfect Againe manie speaches are prophetical manie parabolical metaphorical and vttered vnder other tropes and figures and that in the literal sense Moreouer there are three spiritual senses besides the literal very frequent in holie Scripture Allegorical pertayning to Christ and the Church Moral pertayning to maners and Anagogical pertayning to the next life As this word Ierusalem literally signifieth the head citie of Iewrie Morally the soule of man Allegorically the Church militant and Anagogically the Church triumphant And sometimes this and the like of others metaphorically in the literal sense signifieth the Church militant and not the citie of Iewrie as in the 12. chapter to the Hebrewes and some times the Church triumphant as in the 21. of the Apocalips 2. The Spirite of God In the Hebrew it is signified that the Spirite of God was on the waters to make them fertile for that fishes and birdes were to be procreated therof the word is merahepheth incubabat sate vpon to produce fruict saith S. Ierom from the waters as a henne by her heate produceth life in the egges And the same S. Ierom and before him Tertullian teach that this was a figure of Baptisme which consisteth of water and the Holie Ghost For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghost to produce liuing creatures so also Baptisme receiueth vertue of the same Holie Ghost to procreate new men VVherupon Tertullian calleth Christians fishes because they are gotten from the waters and thence haue their first spiritual life Let it not therfore seme strange saith he that in Baptisme VVaters geue life 16. Tvvo great lights and starres Here occurreth an other example of the hardnes of holie Scripture For if the two great lights towit the Sunne the Moone and also the starres vvere made the fourth day and not before as it mây seme by the wordes in this place then what was that light and in what subiect was it that was made the first day S. Basil S. Gregorie Nazianzen Theodoret and some others writing vpon this place do thinke that the light which was made the first day remayned though an accident without his subiect til the fourth day And albeit most other Doctors rather think that the substance of the Sunne Moone of other planets and starres were created the first day and the fourth day set in that order and course which now they kepe with more distinction for signes and seasons and dayes and yeares yet it is clere that the foresaid ancient Doctors iudged it possible that accidents may remaine without their subiect which a Sacramentarie wil be loath to grant lest it might be proued possible as both these al other Catholique Doctors beleued and taught that the accidents of bread and wine remaine in the blessed Sacrament of the Eucharist without their subiects VVhich Protestants denie 26. Let vs make man to our Image For better consideration of Gods bountie towards vs and sturring our selues to gratitude towards him we may here note tenne prerogatiues bestowed on vs by our Lord maker in our creation aboue al other earthlie creatures First wheras God by an imperial word of commandment made other creatures Fiat lux Fiat firmamentum Be there light Be there a firmament intending to make man he procedeth familiarly by way as it were of consultation and as to his owne vse and seruice to make man saying Let vs make man to our image and likenes that is to say a reasonable creature with vnderstanding and free wil which beastes haue not Secondly in this worke God first insinuateth the high Mysterie of the B. Trinitie or pluralitie of Persons in one God because man is to beleue the same signifying the pluralitie of Persons by the wordes Let vs make and to our and the vnitie in substance by the wordes Image and likenes the first in the plural number the later in the singular Thirdly other creatures were produced by the waters and earth Let the vvaters bring forth fishe and soule Let the earth bring forth grasse and catâle other beastes but God brought forth man not by the earth though of the earth nor by water nor by heauen nor by Angels but by him selfe geuing him a reasonable soule not sensual only as to beastes and the same not produced of anie creature but created immediatly of nothing Fourthly God gaue man Paradise a most pleasant place to dwel in Fiftly God gaue man dominion and imperial authoritie ouer alliuing creatures vnder heauen Sixtly man was created in that innocencie of life and integritie of al vertues that his mind was wholly subiect to God his sense to reason his bodie to his spirite and al other liuing creatures obedient to him euen the terrible Lions the cruel Tigres the huge Elephants and the wildest birdes Seuently God brought them al to man as to do him homage and to take their names of him VVhich by his excellent knowledge he gaue them conformable to their natures Eightly God gaue man in some sorte an immortal bodie that if he had kept Gods commandment he had liued long and pleasantly in this world and so should haue bene translated to eternal life without dying Ninthly God did not only adorne man with al natural knowledge and supernatural vertues but also with the gift of prophecie VVherby the knew that Eue was a bone of his bones and flesh of his flesh though being a slepe he knew not when she was made Tenthly which was the chiefe benefite of al God conuersed familiarly with man and that in shape of man which was a token of his meruelous great loue to man and a singular incitment of him to loue God Reade more if you please of the dignitie of man and the benefites of God towards him in his creation in S. Bernard vpon the 99. Psalme And vpon the 61. chapter of Esaie 28. Increase and multiplie VVhether this be a commandment or no at least it is a blessing for so the wordes before conuince God blessed them and said Increase and multiplie He said the same also to brute creatures which are not capable of a precept but by this were made fertile VVherby we see that Gods blessing alwayes worketh some real effect as of fertilitie in this and other places of multiplication of the
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 ââ holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inââgled our mother Eâe 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 Asâension 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
sonnes in one day â 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 â 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 â And God almightie blesse thee and make thee encrease and multiplie thee that thou maiest be into multitudes of peoples â 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 â 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 â And he restored the one into his place to reach him the cuppe â the other he hanged on a gibbet that the truth of the interpreter might be approued â 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 â8 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 â out of the which came vp seuen kine faire and fat exceedingly and they fed in marish places â 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 â and they deuoured them that had the merucylous beautie and good state of bodies Pharao after he waked â slept againe and saw an other dreame Seuen eares of corne grew forth vpon one stalke ful and faire â there sprang also other eares as many thinne and blasted with adustion â deuouring al the beautie of the former Pharao awaking vp after his rest â 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 â Then at length the maister of the cupbearers remembring himselfe said I confesse my sinne â 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 â where in one night both of vs saw a dreame portending things to come â There was there a young man an hebrew seruant to the same captaine of the souldiers to whom telling our dreames â 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 â Forthwith at the kinges commandment Ioseph being brought out of the prison they polled him and changing his apparel brought him vnto him â 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 â Ioseph answered Without me God shal answere prosperous thinges to Pharao â Pharao therfore told that he had seene Me thought I stoode vpon the banke of the riuer â 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 â 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 â which hauing deuoured and consumed the former â gaue no token of their fulnes but with the like leanenes and deformitie looked heauelie Awaking and fallen againe into a deepe sleepe â I sawe a dreame Seuen eares of corne grew forth vpon one stalke ful and verie faire â Other seuen also thinne and blasted with adustion sprang of the stalke â which deuoured the beautie of the former I told the dreame to the coniecturers and there is no man that can declare it â Ioseph answered The kinges dreame is one God hath shewed to Pharao the thinges that he wil doe â The seuen faire kine and the seuen â ful eares be seuen yeres of plentifulnes and both conteine the selfe same meaning of the dreame â 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 â Which shal be fulfilled in this order â Behold there shal come seuen yeares of great fertilitie in the whole Land of Aegypt â 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 â and the greatnes of the scarsitie shal destroy the greatnes of the plentie â 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 â Now therfore let the king prouide a wise man and industrious and make him ruler ouer the Land of Aegypt â 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 â that now presently shal ensewe and let al the corne be laid vp vnder Pharaoes handes and let it be reserued in the cities â 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 â The counsel pleased Pharao and al his seruants â and he spake to them Can we find such an other man that is ful of the spirite of God â 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 â 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 â And againe Pharao said to Ioseph Behold I haue appointed thee ouer the whole land of Aegypt â 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 â And he
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 comâunction 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 Pharaonââ 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 coÌmit 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 â and fiue others on the other side and as manie at the west side â which shal be put along by the middes of the bordes from one end to the other â 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 â And thou shalt erect the tabernacle according to the paterne that was shewed thee in the Mount â Thou shalâ make also a veile of hyacinth and purple and scarlet twise died and twisted silke wrought with imbrodered worke and goodhe varietie â 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 ââete of siluer â 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 â Thou shalt set also the Propitiatorie vpon the arke of testimonie in the Sancta sanctorum â 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 â 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 â 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 â And there shal be at the foure corners hornes of the same and thou shalt couer it with brasse â 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 â And a grate in maner of a nette of brasse at the foure corners wherof shal be foure ringes of brasse â which thou shalt put vnder the hearth of the Altar and the grate shal be vnto the middes of the Altar â Thou shalt make also two barres for the Altar of the wood setim which thou shalt couer with plates of brasse â and thou shalt drawe them through ringes and they shal be on both sides of the Altar to carrie it â Not massie but emptie and hollow in the inside shalt thou make it as it was shewed thee in the Mount â 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 â And twentie pillers with as manie feete of brasse which shal haue heades with their engrauinges of siluer â 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 â 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 â In that bredth also of the court which looketh to the east there shal be fiftie cubites â in the which there shal be deputed to one side hanginges of fiftene cubites and three pillers and as manie feete â and in the other side there shal be hanginges conteyning fiftene cubites three pillers and as manie feete â 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 â Al the pillers of the court round about shal be garnished with plates of siluer siluer heades and feete of brasse â 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 â 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 â 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 â 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 â 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 â And thou shalt make an holie vesture to Aaron thy brother for glorie and bewtie â 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 â 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 â And they shal take gold and hyacinth and purple and scarlet twise died and silke â And they shal make the Ephod of gold and hyacinth and purple and scarlet twise died and twisted silke embrodered with diuers colours â It shal ââuâ two edges ioyned in the toppe on both sides that they âaâ be closed together â 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 â And thou shalt take two Onyx stones and shalt graue in them the names of the children of Israel â six names in one stone and the other six in the other according to the order of their natiuitie â 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 â 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 â Thou shalt make also hookes of gold â
wife and commit aduontrie with his neighbours wife dying let them die both the adulterer and the aduoutresse â He that lieth with his stepmother and reuealeth the ignominie of his father dying let both die their bloud be vpon them â If anie man lie with his daughter in law let both die because they haue done an heinous fact their bloud be vpon them â 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 â 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 â He that shal companie with beast and cattel dying let him die the beast also doe ye kil â The woman that shal lie vnder anie beast shal be killed together with the same their bloud be vpon them â 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 â 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 â 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 â 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 â He that marieth his brothers wife doth an vnlawful thing he hath reuealed his brothers turpitude they shal be without children â Keepe my lawes and iudgementes and doe them lest the land which you shal enter into and inhabite vomite out you also â 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 â 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 â 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 â 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 â 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 â but onlie in his kinne and nigh of bloud that is to say vpon his father and mother and sonne and daughter brother also â and sister being a virgin which hath not bene maried to a husband â but neither in the prince of his people shal he be contaminated â Neither shal they shaue their head nor beard nor make incisions in their flesh â 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 â A whore and a vile strumpette he shal not take to wife nor her that is put away from her husband because they are coÌsecrated to their God â and offer the breades of proposition Be they holie therfore because I also am holie the Lord that sanctifie them â The daughter of a priest if she be taken in whordome dishonour the name of hir father shal be burnt with fire â 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 â and to no dead person shal he enter in at al. vpon his father also and mother shal he not be contaninated â Neither shal he goe forth out of the holie places lest he pollute the SaÌctuarie of the Lord because the oyle of the holie vnction of his God is vpon him I the Lord. â He shal take a virgin vnto his wife â 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 â that he mingle not the stocke of his kinred with the common people of his nation because I am the Lord that sanctifie him â And our Lord spake to Moyses saying â Speake to Aaron The man of thy seede throughout their families that hath a blemish shal not offer breades to his God â 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 â if his foote be broken if his hand â 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 â 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 â He shal eate notwithstanding of the breades that are offered in the Sanctuarie â yet so that he enter not within the vâilen or approch to the altar because he hath a blemish and he must not contaninate my Sanctuarie I the Lord that sanctifie them â 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 â 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
speake ought els but that which the Lord commandeth â 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 â 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 â he said to Balac Stand here beside thy holocaust whiles I goe to meete him â 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 â 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 â But he taking vp his parable said Stand Balac and harken heare thou sonne of Sephor â 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 â I was brought to blesse the blessing I am not able to stay â 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 â God hath brought him out of Aegypt whose strength is like to the vnicorne â 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 â 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 â And Balac said to Balaam neither curse nor blesse him â And he said Did I not tel thee that whatsoeuer God should command me that would I doe â 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 â And when he had brought him vpon the toppe of the mountaine Phogor which looketh to the wildernesse â Balaam said to him Build me here seuen altares and prepare as manie calues and rammes of the same number â 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 â and lifting vp his eies he saw Israel abiding in their tentes by their tribes and the spirit of God coming vehemently vpon him â taking vp his parable he said Balaam the sonne of Beor hath said The man hath said whose eye is stopped â 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 â How beautiful are thy tabernacles ô Iacob and thy tentes ô Israel â As wooddie valleis as watered gardens beside the riuers as tabernacles which the Lord hath pitched as cedres by the waters side â 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 â God hath brought him out of Aegypt whose streÌgth is like to the rhinocerote They shal deuoure nations his enimies and breake their bones and pearce them with arrowes â 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 â 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 â returne to thy place I was determined verily to honour thee magnifically but the Lord hath depriued thee of the honour appointed â Balaam made answer to Balac did I not say to thy messengers whom thou didst send to me â 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 â But yet going to my people I wll geue thee counsel what thy people shal doe to this people in the last time â Therfore taking vp his parable againe he said Balaam the sonne of Beor hath said The man whose eye is stopped hath said â 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 â 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. â And Idumea shal be his possession the inheritance of Seir shal come to their enemies but Israel shal doe manfully â Of Iacob shal he be that shal rule and shal destroy the remaines of the citie â And when he had seene Amalec taking vp his parable he said Amalec the beginning of Gentiles whose latter endes shal be destroyed â 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 â and thou be chosen of the stocke of Cin how long shalt thou be able to continew For Assur shal take thee â And taking vp his parable againe he spake Alas who shal liue when God shal doe these thinges â 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 â 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 â who called them to their sacrifices And they did eate and adore their goddes â And Israel was professed to Beelphegor and our Lord being angtie â 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 â And Moyses said to the Iudges of Israel
it into three troupes setting ambushmentes in the fieldes And seeing that the people came out of the citie he arose set vpon them â with his owne troupe oppugning and besieging the citie and two troupes scattered through the field pursewed the aduersaries â 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 â 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 â Abimelech also hearing that the men of the towre of Sichem were gathered together â 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 â 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 â And Abimelech departing thence came to the towne of Thebes which compassing he besieged with his armie â 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 â And Abimelech coming nere the towre fought manfully and approching to the doore endeuoured to put fire vnder it â and behold one woman casting from aboue a peece of a milstone dashed it against the head of Abimelech and brake his brayne â 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 â And when he was dead al that were with him of Israel returned into their seates â and God repayed the euil that Abimelech had done against his father killing his seuentie brethren â 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 vsuâpeâs 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 â and iudged Israel three and twentie yeares and died and was buried in Samir â After him succeded Iair the Galaadite who iudged Israel for two and twentie yeares â 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 â And Iair died and was buried in the place which is called Camon â 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 â Against whom our Lord being wrath deliuered them into the handes of the Philisthijms and of the children of Ammon â 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 â in so much that the children of Ammon passing ouer Iordan wasted Iudas and Beniamin and Ephraim and Israel was afflicted exceedingly â And crying to our Lord they said We haue sinned to thee because we haue forsaken our Lord God haue serued Baalim â To whom our Lord spake Haue not the Aegyptians and the Ammorrheites and the children of Ammon and the Philisthijms â the Sidonians also and Amalech and Chanaan oppressed you you cried to me and I deliuered you out of their hand â And yet you haue forsaken me and haue worshipped strange goddes therfore I wil not adde to deliuer you any more â goe and inuocate the goddes which you haue chosen let them deliuer you in the time of distresse â And the children of Israel said to our Lord We haue sinned render to vs whatsoeuer pleaseth thee only now deliuer vs. â 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 â Therfore the children of Ammon crying together pitcht their tentes in Galaad against whom the children of Israel being assembled camped in Maspha â 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 â And when thou shalt depart thence and passe farder and thaât 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 â And when they haue saluted thee they wil geue thee two loaues and thou shalt take them of their hand â 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 âhalme and harpe and themselues prophecying â And the Spirit of our Lord shal sease vpon thee and thou shalt prophecie with them and shalt be changed into an other man â Thefore when al these signes shal chance to thee doe whatsoeuer thy hand shal finde because our Lord is with thee â 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 â 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 â 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 â 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 â 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 â And he ceased to prophecie and came to the excelse â 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 â And his vncle sayd to him Tel me what Samuel sayd to thee â 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 â And Samuel called together the people to our Lord in Maspha â 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 â 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 â And Samuel brought al the tribes of Israel and the lotte fel on the tribe of Beniamin â 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 â And after these thinges they consulted our Lord whether he would come thither And our Lord answered Behold he is hid at home â 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 â 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 â 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 â But Saul also departed vnto his house into Gabaa and there went with him part of the armie they whose hartes God had touched â 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 â 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 reprochââ al Israel â 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 â 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 â 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 â And the Spirit of our Lord seased on Saul when he had heard these wordes and his furie was exceding wrath â 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 â 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 â 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 â And they said In the morning we wil come forth to you and you shal doe to vs whatsoeuer shal please you â 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 â And the people sayd to Samuel
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 orânevv 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 â 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 â 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 â 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 â Is not this Dauid to whom they sang in dances saying Saul hath strooke his thousandes Dauid his ten thousandes â 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 â Returne therefore and goe in peace and offend not the eies of the princes of the Philistijms â 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 â 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 â 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 â 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 â 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 â 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 â Dauid and the people that was with him lifted vp their voices and mourned til teares fayled them â For the two wiues also of Dauid were led away captiue Achinoam the Iezraelite and Abigail the wife of Nabal of Carmel â 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 â And he sayd to Abiathar the priest the sonne of Achimelech Applie vnto me the Ephod And Abiathar applied the Ephod to Dauid â 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 â Dauid therefore went himselfe and the six hundred men that were with him and they came vnto the Torrent Besor some being wearie stayed â But Dauid himself and foure hundred men pursued for two hundred stayed who being wearie could not passe the Torrent Besor â And they found an Aegyptian in the field and brought him to Dauid and they gaue
Gentiles and wil sing to thy name â Magnifying the saluations of his king and doing mercie to his Christ Dauid and to his seede for euer CHAP. XXIII The last wordes of Dauid concerning reward of the good 6. and punishment of the bad 8. A Catalogue of Dauids valiant men AND these are Dauides last wordes Dauid the sonne of Isai sayd The man sayd to whom it was appointed concerning the Christ of the God of Iacob the excellent Psalmist of Israel â The Spirit of our Lord hath spoken by me and his wordes by my tongue â The God of Israel sayd to me the Strong one of Israel hath spoken the Dominatour of men the iust ruler in the feare of God â As the light of the mourning when the sunne ryseth early without cloudes glistereth and as by rayne grasse springeth our of the earth â Neither is my house so great with God that he should enter with me an eternal couenant firme in al thinges assured For al my saluation and al my wil neither is there ought therof that springeth not â And transgressors shal be pluclâed vp as thornes euety one which are not taken with handes â And if a man wil touch them he shal be armed with yron and a lance staffe and kindled with fyre they shal be burnt vnto nothing â These be the names of the valiantes of Dauid Sitting in his chaire the wisest prince amongest three he is as it were the most tender litle worme of the wood which killed eight hundred at one brunt â After him Eleazar the sonne of his vncle the Ahohite among the three valiantes that were with Dauid when they desyed the Philisthijms and were gathered thither into barrel â And when the men of Israel were gone vp he stood and stroke the Philistians til his hand faynted and waxed stiffe with the sword and our Lord made a great victorie that day and the people that was sled returned to take away of the spoyles of them that were slayne â And after him Semma the sonne of Age of Arari And the Philisthijms were gathered togehter in their ward for there was there a filde ful of rice And when the people was fled from the face of the Philisthijms â he stood in the middes of the filde and defended it and stroke the Philisthians and our Lord gaue great saluation â Moreouer also before there went downe three which were princes among thirtie and came to Dauid in the haruest time into the caue of Odollam and the campe of the Philistianes was placed in the Vale of the giantes â And Dauid was in a hold moreouer the ward of the Philisthianes was then in Bethlehem â Dauid therfore desyred sayd O that some man would geue me drinke of the water out of the cesterne that is in Bethlehem beside the gate â Three valiantes therfore brake into the campe of the Philistianes and drew water out of the cesterne of Bethlehem that was beside the gate and brought it to Dauid but he would not drinke but offered it to our Lord â saying Our Lord be merciful to me that I doe not this thing shal I drinke the bloud of these men that went the peril of their liues Therfore he would not drinke These thinges did the three strongest â Abisai also the brother of Ioab the sonne of Saruia was prince of three it is he that lifted vp his speare agaynst three hundred whom he slewe renowmed among three â and the noblest of three and he was the chiefe of them but to the three first he raught not â And Banaias the sonne of Ioiada the most valiant man of great workes of Cabseel he stroke the two lions of Moab and he went downe and stroke the lyon in the middes of the cesterne in the dayes of snow â He also stroke the Aegyptian a man worthie to be a spectacle hauing in his hand a speare therfore when he came downe to him with a rod by force he wrested the speare out of the hand of the Aegyptian and slewe him with his owne speare â These thinges did Banaias the sonne of Ioiada â And he renowmed among the three valiantes which were the nobler among thirtie but vnto the three he raught not and Dauid made him of his secrete counsel â Asael the brother of Ioab among the thirtie Elahanan the sonne of his vncle of Bethlehem â Semma of Harodi Elica of Harori â Heles of Phalti Hira the sonne of Acces of Thecua â Abiezer of Anathoth Mobonnai of Husati â Selmon the Ahohite Maharai the Netophathite â Heled the sonne of Baana he also a Netophathite Ithai the sonne of Ribai of Gabaath of the children of Benjamin â Banaia the Pharathonite Heddai of the Torrent Gaas â Abialbon the Arbathite Azmaueth of Beromi â Eliaba of Salaboni The sonnes of Iassen Ionathan â Semma of Orori Ahiam the sonne of Sarar the Ararite â Eliphelet the sonne of Aasbai the sonne of Machati Eliam the sonne of Achitophel the Gelonite â Hesrai of Carmel Pharai of Arbi â Igaal the sonne of Nathan of Soba Bonni of Gadi â Selec of Ammoni Naharai the Berothite the squyer of Ioab the sonne of Saruia â Ira the Iethrite Gareb he also a âethrite â Vrias the Hetheite Al thirtie seuen CHAP. XXIIII For Dauids sinne in numbring the people 11. three sortes of punishments are proposed to his election 14. of which he chooseth the plague and seuentie thousand die in three dayes 16. God sheweth mercie 17. Dauid prayeth 18. buildeth an altar 25. and the plague ceaseth AND the furie of our Lord added to be angrie agaynst Israel and stirred vp Dauid among them saying Goe number Israel and Iuda â And the king sayd to Ioab the General of his armie Walke through al the tribes of Israel from Dan to Bersabee and number ye the people that I may know the number therof â And Ioab sayd to the king Our Lord thy God increase thy people as much more as now it is and agayne multiplie it an hundred fold in the sight of my lord the king but what meaneth my lord the king by this kind of thing â How beit the kinges word more preuailed then the wordes of Ioab and of the chiefe of the armie and Ioab went forth and the captaynes of the souldiars from the face of the king to number the people of Israel â And when they had passed Iordan they came into Aroer to the right hand of the citie which is in the Vale of Gad. â And by Iazer they passed into Galaad and into the lower countrie of Hodsi and they came into the wooddie countrie of Dan. And going about neere Sidon â they passed nigh to the walles of Tyre and al the land of the Heueite and the Chananeite and they came to the south of Iuda into Bersabee â and hauing viewed the whole land after nine monethes and twentie dayes they were come to Ierusalem â Ioab therfore gaue
holie persecution then bringing them forth of the fornace of Egypt in his strong hand as is recorded in the former age at last his Diuine Maiestie deliuered to them his perfect and eternal Law conteyned in two tables distributed into tenne preceptes teaching them their proper duties first towards himselfe their God and Lord then towards ech other Adding moreouer for the practise and execution therof other particular precepts of two sortes to witte Ceremonial prescribing certaine determinate maners and rites in obseruing the commandements of the first table pertaining to God and Iudicial lawes directing in particular how to fulfil the commandements of the second table concerning our duties towards our neighbours So we see the whole law is nothing els but to loue God aboue al and our neighboures as our selues The maner of performing al is to beleue and hope in one onlie Lord God honour and serue him alone who made al of nothing conserueth al wil iudge al and render to al men as they deserue and therfore fully to confirme this point he beginneth his commandements with expresse prohibition of al false and imaginarie goddes saying Exod. 20. v 3. Thou shalt not haue strange goddes after threates to the transgressours and recital of the other nine commandementes he concludeth v. 23. with repetition of the first saying You shal not make goddes of siluer nor goddes of gold shal you make to you ãâ¦ã iâ repeted and explaned Deut. 5. And in the next chapter Moyses ãâ¦ã 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 bââe one nature and substance Distinction also of Persons in God ãâ¦ã 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 wââkâ 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. â 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 â And Bale died and Iobab the sonne of Zare of Bosra reigned for him â And when Iobab also was dead Husam of the Land of the Themanes reigned for him â 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. â And when Adad also was dead Semla of Masreca reigned for him â But Semla also died and there reigned for him Saul of Rohoboth which is situate besides the riuer â Saul also being dead Balanan the sonne of Achobor reigned for him â 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 â And Adad being dead there began to be dukes in Edom for kinges duke Thamna duke Alua duke Ietheth â duke Oolibama duke Ela duke Phinon â duke Cenez duke Theman duke Mabsar â 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 â Dan Ioseph Beniamin Nephthali Gad and Aser â 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 â And Thamar his daughter in law bare him Phares and Zara. â Therfore al the sonnes of Iuda were fiue â And the sonnes of Phares Hesron and Hamul â The sonnes also of Zara Zamri and Ethan and Eman Chalcal also and Dara together fiue â And the sonnes of Charmi Achar who trubled Israel sinned in the theft of the anathema â The sonnes of Ethan Azarias â And the sonnes of Hesron that were borne to him Ierameel and Ram and Calubi â Moreouer Ram begat Aminadab and Aminadab begat Nahasson the prince of the children of Iuda â Nahasson also begat Salma of whom was borne Booz â But Booz begat Obed who also begat Isai â And Isai begat the firstbegotten Eliab the second Abinadab the third Simmaa â the fourth Nathanael the fifth Raddai â the sixt Asom the seuenth Dauid â Whose sisters were Saruia and Abigail The sonnes of Saruia Abisai Ioab and Asael three â And Abigail beare Amasa whose father was Iether the Ismaelite â 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 â And when Azuba was dead Caleb tooke to wife Ephratha who bare him Hur. â Moreouer Hur begat Vri and Vri begat Bezeleel â 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 â But Segub also begat Iair possessed three and twentie cities in the Land of Galaad â And he tooke
punishing oftenders in that behalfe 3. Reg. 15. 4. Reg. 18. 23. they did the same without preiudice of the High Priestes supremâcie 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 haÌd 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 plaânlie 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 plaâeth 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â And this is the number of them Phials of gold thirtie phials of siluer a thousand kniues twentie nine goblettes of gold thirtie â goblettes of siluer of the second order foure hundred tenne other vessels a thousand â 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.
finding Gabelus gaue him his hand writing and receiued of him al the money â And he told him of Tobias the sonne of Tobias al thinges that were done and made him come with him to the mariage â And when he was entered into Raguels house he found Tobias sitting at the table and he leaping vp they kissed ech other and Gabelus wept and blessed God â and sayd The God of Israel blesse thee because thou art the sonne of a verie good man and iust and that feareth God and doth almes deedes â and blessing be geuen vpon thy wife and vpon your parentes â that you may see your children and your childrens children vnto the third fourth generation and your seede be blessed of the God of Israel who reigneth fereuer and euer â And when al had sayd Amen they went to the feast but with the feare of our Lord also did they celebrate the feast of the mariage CHAP. X. The parentes lament the long absence of their sonne Tobias 8 whom when Raguel can not perswade to stay longer 11. he wisheth much good vnto him and his wife admonishing her to be dutiful in al thinges BVT when Tobias taried long â because of the mariage Tobias his father was careful saying Why thinkest thou doth my sonne tarie or why is he held there â Is Gabelus dead thinkest thou and no man wil restore him the money â And he began to be sorowful exceedingly him selfe and Anna his wife with him and they began both to weepe together because their sonne did not returne to them the day appointed â His mother therfore wept with discomfortable teares and sayd Woe woe is me my sonne why sent we thee to goe to a strange countrie the light of our eies the staffe of our old age the comforte of our life the hope of our posteritie â We hauing al things together in thee onlie ought not to haue let thee goe from vs. â To whom Tobias said Hold thy peace and be not trubled our sonne is safe that man with whom we sent him is faithful ynough â Howbeit she could by no meanes be comforted but dayly running out looked about and went about al waies by which there seemed hope he would returne that she might see him a far of if it were possible coming â But Raguel sayd to his sonne in law Tarie here and I wil send a messenger to Tobias thy father that thou art in health â To whom Tobias sayd I know that my father my mother do now count the dayes and their spirite is tormented in them â And when Raguel desired Tobias in manie wordes and âe by no meanes would heare him he deliuered Sara vnto him and the halfe part of al his substance in men seruantes wemen seruantes in cattel in camels and in kine and in much money and dismist him safe and ioyful from him â saying The holie Angel of our Lord be in your iourney and bring you through safe and that you may finde al thinges wel about your parentes and myn eies may see your children before I die â And the parentes taking their daughter kissed her and let her goe â admonishing her to honour her father and mother in law to loue her husband to rule the houshold to gouerne the house and to shewe her selfe irreprehensible ANNOTATIONS CHAP. VI. VII VIII IX X. 1. Taried long because of the Mariage Out of this example of a holie Mariage betwen yong Tobias and Sara described in the fiue precedent chapters some special good lessons may be briefly gathered for the instruction consolation of such as are to marie or be already maried Not that either al or onlie the same obseruations perteyne now to christian Mariage but that al Christianes may see how orderly godlie persons proceded in making and performing this holie contract in the old Testament and therby lerne that more perfection is required in Christian Matrimonie being now as then it is was not a holie Sacrament signifying the Vnion betwen Christ his Church and geuing peculiar Grace to the parties if themselues hinder it not to beare more easily the incident burdens and rightly to fulfil the proper duties of man and wife according to the godlie instruction of the Roman Catechisme Al that we shal here note may be reduced to two heades or principal partes For in this Mariage there were certaine necessarie and as it were essential pointes without which it had not benne a lawful nor right contract Other accessarie ceremonies and Rites were also very conuenient for the more solemnitie and better performance therof As the like of both sortes are now but more perfect in Christian Mariages In the former kind first of al the end of Mariage was proposed by the Angel and desired by the parties chap. 6. v. 22. c. 8. v. 9. not for pleasure but for children and posteritie by vvhich God might be blessed and serued Secondly Mariage must be betvven lavvful personnes For the seruantes of God could not lawfully match neither with Infideles nor with ouer nere kinred but in conuenient degrees and that ordinarily in the same Tribe ch 6. v. 11. ch 7. v 14. as the law of Moyses prescribed Thirdly the parties must geue and expresse their mutual consent and the good wil of parentes was also requisite ch 7. v. 10. 15. 20. These principal pointes premised for the due solemnization other Rites were also adioyned First Raguel the maides father gaue his daughter taking her by the right hand and so deliuered her into the right hand of Tobias ch 7. v 15. as with vs the father or nere freind of the woman geueth her to be maried to such a man Secondly her father prayed that it might wel succede ibidem and so do al freindes now especially the Priest by the publique prayers of the Church The third rite the couenantes of Mariage were made with assigment of dawrie also vvritten ch 7. v. 16 sealed as the Hebrew and Greke text witnesse The fourth Inuitation of freindes to the Mariage ch 8. v. 2. ch 9. v 3. The fifth They made a feast which commonly dured seuen dayes but here fourtene ch 8 v. 23. for the duble ioy of the mariage and expulsion of the diuel But though the feast continued long yet was it most moderate and sober vvith feare of our Lord they celebrated the feast of the Mariage ch 9. v 1â Plato a heathen Philosopher li. 6 de leâibus prescribeth what temperance in meate drinke and what modestie of behauiour are required in mariage feastes VVhose eccellent sentence F. Serarius in Tob. 10. reciteth The sixth rite the bringing of the bride to her chamber chap 7 v 19 the Catholique Church hath a particular forme of blessing the bridal chamber The seuenth Tobias Sara obserued three dayes continencie after the Mariage ch 6. v. 18. ch 8. v. 4. which now is commended by way of
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 âeadeth 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 sââgest ââd instruct what to do ch 6. v. 4. 5. Raphââââââght yong Tobias to âake the fiâh vâb wel him reserue partes therof ãâ¦ã ãâã aââised him to lodge at Raguels house to demand Sâra to wife and v. 16. 17. iâstructed 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 â because thou scourgest and sauest leadest downe to hel and bringest backe agayne and there is none that may escape thy hand â CoÌfesse to our Lord ye children of Israel and in the sight of the Gentiles prayse him â 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 â He hath chastised vs for our iniquities and he wil saue vs for his mercie â 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 â And I in the land of my captiuitie wil confesse to him because he hath shewed his maiestie toward a sinful nation â Conuert therfore ye sinners do iustice before God beleuing that he wil doe his mercie with you â And I and my soule wil reioyce in him â Blesse ye our Lord al his elect celebrate daies of gladnes and confesse to him â Ierusalem the citie of God our Lord hath chastised thee in the workes of thy handes â 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 â Thou shalt shine with a glorious light and al the coastes of the earth shal adore thee â Nations from far shal come to thee and bringing giftes they shal adore our Lord in thee and shal esteeme thy land for sanctification â For they shal inuocate the great name in thee â 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 â And thou shalt reioyce in thy children because they shal al be blessed shal be gathered together to our Lord. â Blessed are al that loue thee and that reioyce vpon thy peace â My soule blesse thou our Lord because he hath deliuered Ierusalem his citie from al her tribulations the Lord our God â Blessed shal I be if there shal remayne of my seede to see the glorie of Ierusalem â The gates of Ierusalem shal be built of Saphire and the Emerauld and al the compasse of the walles therof of pretious stone â With white
But her self in al her countenance of colour like the rose also with gratious and shining eies hid her mind ful of sorow and exceding feare â She therfore entring through al the doores in order stood before the king where he sate vpon the throne of his kingdom clothed with royal garmentes and glittering in gold and pretious stones and he was terrible to behold â And when he had lifted vp his face and with burning eies had shewed the furie of his breast the Queene fel downe and her colour being changed into palenes she rested her wearie head vpon her handmayde â And God turned the kings spirit in to mildnes and in hast and fearing he lept out of the throne and holding her vp in his armes til she came to her self spake her fayre with these wordes â What ayleth thee Esther I am thy brother feare not â Thou shalt not die for this law is not made for thee but for the common sorte â Come neere therfore and touch the scepter â And when she held her peace he tooke the golden rod put it vpon her necke and kissed her and sayd Why speakest thou not to me â Who answered I saw thee my Lord as an angel of God and my hart was trubled for the feare of thy glorie â For thou my lord art exceding maruelous and thy face is ful of graces â And when she spake she fel downe agayne and was almost in a sowne â But the king was trubled and al his seruantes did comfort her CHAP. XVI Acopie of king Artaxerxes letters which he sent for the saftie of the âewes 10. declaring the insolencie of Aman and dutiful seruice of Mardocheus and Esther 20. commanding al his princes to assist the Iewes and with them to celebrate the day which is changed from sorow to ioy The copie of king Artaxerxes letter which he sent for the Iewes to al the prouinces of his kingdom the which also is not found in the Hebrew volume THE great king Artaxerxes from India to Aethiopia to the dukes and princes of an hundred twentie seuen prouinces which obey our commandment sendeth greeting â Manie haue abused vnto pride the goodnes of princes and the honour that hath beene bestowed vpon them â and they do not only endeuour to oppresse the kings subiectes but not bearing the glorie that is geuen them they worke treason against them that gaue it â Neither are they content not to geue thankes for the benefittes and to violate in them selues the lawes of humanitie but they thincke they can escape the sentence of God also who seeth al things â And they haue burst forth into so great madnes that such as obserue diligently the offices committed vnto them and do al thinges so that they are worthie of al mens prayse them they endeuour to ouerthrow by subtil meanes of lies â whiles with craftie fraude they deceiue the simple eares of princes and esteming others bâ their owne nature â Which thing is proued both out of old histories and by these thinges which are done daily how the enterprises of kinges are depraued by the euil suggestions of certaine men â Wherfore we must prouide for the peace of al prouinces â Neither must you thincke if we command diuers things that it cometh of the lightnesse of our mind but that we geue sentence according to the qualitie necessitie of times as the profite of the common wealth requireth â And that you may more plainly vnderstand that which we say Aman the sonne of Amadathi both in mind and countrie a Macedonian and an aliene from the Persians bloud and with his crueltie stayning our pietie was receiued of vs a stranger â and found our humanitie so great towardes him that he was called our father and was adored of al second after the king â who was puft vp with so great swelling of arrogancie that he went about to depriue vs of kingdom and life â For by certaine new deuises and not heard of before he hath sought to kil Mardocheus by whose fidelitie and benefittes we liue and Esther the felow of our kingdom with al their nation â thincking this that they being slayne he might worke treason to our solitarines and might transferre the kingdom of the Persians to the Macedonians â But we haue found the Iewes which were by that most wicked of men oppoynted to be slayne in no fault at al but conârariwise vsing iust lawes â and the children of the highest and the greatest and alwayes louing God by whose benefite the kingdom was geuen both to our fathers and to vs and is kept vnto this day â Wherfore know ye those letters which he directed in our name to be of none effect â For the which heinous fact before the gates of this citie that is of Susan both him self that deuised it and al his kinred hang on gibbettes not we but God repaying him that which he hath deserued â But this edict which we now send let it be set forth in al cities that it be lawful for the Iewes to vse their owne lawes â Whom you must helpe that those which had prepared them selues to their slaughter they may kil the thirtenth day of the twelfth moneth which is called Adar â For God omnipotent hath turned this day of sadnes and mourning into ioy to them â Wherfore count you also this day among other festiual daies and celebrate it with al ioy that hereafter also it may be knowne â that al which faythfully obey the Persians receiue worthie reward for their fidelitie and they that lie in wayte against their kingdom perish for their wicked fact â And euerie prouince and citie that wil not be partaker of this solemnitie let it perish by sword and fyre and let it so be destroyed that not onlie men but also beastes haue no accesse therto for euer for an example of contempt and disobedience THE ARGVMENT OF THE BOOKE OF IOB HOlie Iob otherwise called Iobab Gen. 36. as S. Augustin S. Chrisostom S. Ambrose S. Gregorie and other fathers teach the sonne of Zara the sonne of Rahuel the sonne of Esau was king or absolute prince of the land of Hus. who being perfect in religion sincere in life rich in wealth and blessed with children for an admirable example of patience and to shew that a mortal man through Gods grace may resist al the diuels tentations by Gods permission sudainly lost al his goodes and children was striken with horrible sores in al his bodie reuiled by his wife and in steed of comforth which his special freindes pretemted towards him was iniuriously charged by them with impatience arrogancie blasphemie and other crimes for which they falsly supposed he was so afflicted affirming and by diuers sophistical argumentes grounded as they pretended vpon Gods iustice wisdome powre mercie and goodnes would proue that God suffereth none but wicked men to be so afflicted But Iob constantly
clowde is consumed and passeth away so he that shal descend to hel shal not ascend â Neither shal he returne anie more into his house neither shal his place know him anie more â Wherfore I also wil not spare my mouth I wil speake in the tribulation of my spirit I wil talke with the bitternesse of my soule â Why am I a sea or a whale that thou hast compassed me with a prison â If I saâ My litle bed shal confort me and I shal be releeued speaking with myself in my couch â Thou wilt terrefie me by dreames and by visions shake me with horrour â For the which thing my soule hath chosen hanging and my bones death â I haue despayred I shal now liue no longer Spare me for my daies are nothing â What is man that thou magnifiest him or why settest thou thy hart toward him â Thou doest visite him early and sodenly thou prouest him â How long doest thou not spare me nor suffer me that I swallow my spitle â I haue sinned what shal I doe to thee ô keeper of men why hast thou sette me contrarie to thee and I am become burdenous to my self â Why doest thou not take away my sinne and why doest thou not take away mine iniquitie Behold now I shal sleepe in the dust and if thou seeke me in the morning I shal not be CHAP. VIII Baldad chargeth Iob to haue spoken vniustly exhorting him to turne to God and so he shal prosper better then heretofore 13. shâwing that hypocrites shal not prosper 20. inferreth falfly that God afflicteth not the sincere nor helpeth the malignant BVT Baldad the Suhite answering sayd â How long wilt thou speake such thinges and shal the spirit of the word of thy mouth be multiplied â Why doth God supplant iugement or doth the Omnipotent subuert that which is iust â Although thy children haue sinned to him and he hath leaft them in the hand of their iniquitie â Yet if thou wilt arise early to God and wilt besech the Omnipotent â If thou wilt walke cleane vpright he wil âorthwith awake vnto thee and wil make the habitation of thy iustice peaceable â In so much that if thy former thinges haue bene litle thy later thinges may be multipled excedingly â For aske the old generation and search diligently the memorie of the fathers â For we are but as yesterday and are ignorant that our daies vpon the earth are as a shadow â And they shal teach theâ they shal speake to thee and from their hart shal vtter wordes â Can the rush be greene without moysture or a seggie place grow without water â When it is yet in his flowre and is not plucked with the hand it witereth before al hâatbes â Euen so the waies of al that forget God and the hope of the hypocrite shal perish â His folie shal not please him and his confidence as the spiders webbe â He shal leane vpon his house and it shal not stand he shal stay it vp and it shal not rise â He semeth moystened before the sunne come and in his rising his blossome shal goe forth â Vpon a heape of rockes his rootes shal be thicke and among stones he shal abide â If he swallow him vp out of his place he wil denie him wil say I know thee not â For this is the ioy of of his way that others may spring againe of the earth â God wil not reiect the simple nor reach his hand to the malignant â Vntil thy mouth be filled with laughter and thylippes with iubilation â They that hate thee shal be clothed with confusion and the tabernacle of the impious shal not stand CHAP. IX Iob approueth that no man auouching his owne iustice before God is iustified 22. Teacheth that affliction of the innocent standeth wel with Gods iustice wisdom and powre AND Iob answering said â In deede I know it is so that man can not be iustified compared with God â If he wil contend with him he can not answer him one for a thousand â He is wise of hart and strong of force who hath resisted him hath had peace â He that transported mountaynes and they whom he subuerted in his surie knew not â He that remoueth the earth out of her place and the pillers therof are shaken â He that commandeth the sunne it riseth not and shutteth vp the staires as it were vnder a seale â He that alone spreadeth the heauens and goeth vpon the waues of the sea â He that maketh Arcturus and Orion and Hyades and the inner partes of the soutâ â He that doth great thinges and incomprehensible and meruelous of the which there is no number â If he come to me I sâal not see him if he depart I shal not vnderstand â If sodenly he aske who shal answer him or who can say Why doest thou so â God whose wrath no man can resist and vnder whom they stoope that carie the world â How great am I then that I may answer him and speake in my wordes with him â Who although I haue anie iust thing wil not answer but wil besech my iudge â And when he shal heare me inuocating I doe not beleue that he hath heard my voice â For in a hurlewinde shal he breake me and shal multiplie my woundes yea without cause â He graunteth not my spirit to rest and he filleth me with bitternesse â If strength be demaunded he is most strong if equitie of iudgement not man dare geue testimonie for me â If I wil iustifie my self mine owne mouth shal condemne me if I wil shew my self innocent he shal proue me wicked â Although I shal be simple the self same shal my soul be ignorant of and I shal be wearie of my life â One thing there is that I haue spoken both the innocent and the impious he consumeth â If he scourge let him kil at once and not laugh at the paynes of innocentes â This earth is geuen into the handes of the impious he couereth the face of the iudges therof and if it be not he who is it then â My dayes haue bene swifter then a poste they haue fled and haue not sene good â They haue passed by as shippes carying fruites as an eagle flying to meate â When I shal say I wil not speake so I change my face and am tormented with sorow â I feared al my workes knowing that thou didst not spare the offender â But if so also I am impious why haue I laboured in vayne â If I be washed as it were with snow waters and my handes shal shine as most cleane â Yet shal thou dippe me in filth and my garmentes shal abhorre me â For neither I wil answer a man that is like my self nor that may be heard with me equally in iudgement â There is none that may be able to reproue
both and to put his hand betwen both â Let him take his rod from me and let not his dread terrifie me â I wil speake and wil not feare him for I can not answer fearing CHAP. X. âob scarse able to speake yet sheweth that there is no iniustice nor ignorance in God neither is his sinne the cause of so great afflictions 9. Acknowledgeth Gods loue and benefites towards himself 15. and dreadeth his strict iudgement MY soule is wearie of my life I wil let my speach passe agaynst my self I wil speake in the bitternes of my soule â I wil say to God Condemne me not tel me why thou iudgest me so â Doth it seeme good to thee if thou calumniate me and oppresse me the worke of thy handes and helpe the counsel of the impious â Hast thou eies of flesh or as a man seeth shalt thou also see â Are thy daies as the daies of man and are thy yeares as the times of men â That thou sekest my iniquitie and searchest my sinne â And thou mayst knowe that I haue done no impious thing whereas there is no man that can deliuer out of thy hand â Thy handes haue made me and framed me wholly round about and dost thou so sodenlie cast me downe headlong â Remember I besech thee that as clay thou madest me and into dust thou wilt bring me agayne â Hast thou not as milke milked me and curded me as cheese â With skinne and flesh thou hast clothed me with bones sinowes thou hast compacted me â Life and mercie thou hast geuen to me and thy visitation hath kept my spirit â Although thou conceale these thinges in thy hart yet I know that thou remembrest al thinges â If I haue sinned and thou hast spared me for an houre why doest thou not suffer me to be cleane from mine iniquttie â And if I shal be impious woe is to me and if iust I shal not lift vp my head filled with affliction and miserie â And for pride as a lionesse thou wilt take me and returning thou doest meruelously torment me â Thou renewest thy witnesses agaynst me and multipliest thy wrath toward me and paynes doe warre vpon me â Why didst thou bring me forth out of the matrice Who would God I had beene consumed that eye might not see me â I had beene as if I were not caried from the wombe to the graue â Shal not the fewnes of my daies be ended shortly suffer me therfore that I may a litle lament my sorow â Before I goe and returne not vnto the darke land that is couered with the mist of death â A land of miserie and darkenesse where is the shadow of death and no order but euerlasting horrour inhabiteth CHAP. XI Sophar imputeth âobs discourse about the cause of his so great afflictions to insolencie of mind and loquasitie of tongu perswading him to acknowlege greuous sinnes that so he may haue the reward of a iust man BVt sophar the Naamathite answering said â Why shal he that speaketh manie thinges not heare also or shal a man ful of wordes be iustified â To thee onlie shal men hold their peace and when thou hast mocked others shalt thou be confuted of none â For thou hast sayd My word is pure and I am cleane in thy sight â And I would wish that God would speake with thee and would open his lippes to thee â That he might shew thee the secretes of wisdom and that his law is manisold and thou mightest vnderstand that thou art exacted much lesser thinges of him then thy iniquitie deserueth â Peraduenture thou wilt comprehend the steppes of God and wil find out the Omnipotent perfectly â He is higher then heauen and what wilt thou doe deeper then hel and how wilt thou know â The measure of him is longer then the earth and broder then the sea â If he shal ouerthrow al things or shal strayten them into one who shal say against him â For he knoweth the vanitie of men seing iniquitie doth he not coÌsider â A vaine man is extolled into pride and thinketh him self borne free as a wilde asses colt â But thou hast confirmed thy hart hast spred thy handes to him â If thou shalt take away from thee the iniquitie that is in thy hand and iniustice remaine not in thy tabernacle â Then mayst thou lift vp thy face wthout spotte and thou shalt be stable and shalt not feare â Thou shalt also forget miserie and shalt remember it as waters that are passed â And the brightnes as it were of noone daies shal arise to thee at euening and when thou shalt think thyself consumed thou shalt rise as the day starre â And thou shalt haue confidence hope being set before thee and buried thou shalt sleepe secure â Thou shalt rest and there shal be none to terrifie thee and verie manie shal besech thy face â But the eies of the impious shal decay and escape shal faile them and their hope the abomination of the soule CHAP. XII Iob sheweth the knowlege which his freinds much boast of to be the common knowne doctrin of Gods seruantes He more truly and more profoundly discourseth of Gods powre and wisdome stil defending his owne innocencie in respect of great sinnes BVâ Iob answering sayd â Are you then men alone shal wisedome die with you â I also haue a hart euen as you neither am I inferiour to you for who is ignoraÌt of these thinges which you know â He that is mocked of his frend as I shal inuocate God he wil heare him for the simplicitie of the iust man is scorned â The lampe contemned in the cogitations of the riche is prepared to the time appointed â The tabernacles of robbers abound they prouoke God bouldly wheras he hath geuen al thinges into their handes â For aske the beastes and they shal teach thee and the foules of the ayre and they shal tel thee â Speake to the earth and it shal answer thee and the fishes of the sea shal tel â Who is ignorant that the hand of our Lord hath made al these things â In whose hand is the soule of euerie liuing thing and the spirit of al the flesh of man â Doth not the eare discerne wordes and the iawes of him that eateth the tast â In the ancientes is wisedom and in long time prudence â With him is wisedom and strength he hath counsel and vnderstanding â If he shal destroy there is no man that can build if he shut vp a man there is none that can open â If he hold in the waters al things shal be dried and if he send them forth they shal ouerthrow the earth â With him is strength and wisedom he knoweth both the deceiuer him that is deceiued â He bringeth counselers to a folish end and iudges to astonishment â He looseth the belt of kings
thou know that we are ignorant of what doest thou vnderstand that we know not â There are both oldmen and ancientes among vs much elder then thy fathers â Is it a great matter that God should comforth thee but thy naughtie wordes hinder it â Why doth thy hart eleuate thee and as thinking great thinges hast thou estonied eies â Why doeth thy spirit swel agaynst God to vtter such wordes out of thy mouth â What is man that he should be without spot and that the borne of a woman should appeare iust â Behold among his sainctes none is immutable and the heauens are not cleane in his sight â How much more is man abominable and vnprofitable who drinketh iniquitie as it were water â I wil shew thee heare me that which I haue seene I wil tel thee â Wisemen confesse and hide not their fathers â To whom onlie the earth was geuen and stranger hath not passed by them â The impious is proud al his daies and the number of the yeares of his tyrannie is vncertaine â The sound of terrour is alwaies in his eares and when there is peace he alwaies suspecteth treason â He beleueth not that he may returne from darkenesse to light looking round about for the sword on euerie side â When he shal moue himself to seeke bread he knoweth that the day of darkenesse is prepared in his hand â Tribulation shal terrifie him and distresse shal compasse him as a king that is prepared to battel â For he hath stretched his hand against God and is strengthened against the Omnipotent â He hath runne against him with necke set vp right and is armed with a fatte necke â Fatnesse hath couered his face and from his sides there hangeth tallow â He hath dwelt in desolate cities and in desert houses that are brought into hillockes â He shal not be enriched neither shal his substance continew neither shal he put his roote in the earth â He shal not depart out of darkenes the flame shal drie his boughes and he shal be taken away with the spirit of his owne mouth â He shal not beleeue vainely deceiued with errour that he may be redemed with anie price â Before his daies be accomplished he shal perish and his handes shal wither â His cluster in the first flower shal be hurt as a vine and as the oliue tree casting his flower â For the congregation of the hypocrite is barren and fire shal deuoure their tabernacles which gladly take giftes â He conceiued sorow and hath brought forth iniquitie and his wombe preprareth guiles CHAP. XVI Iob moued by his importune freindes 4. expostulateth their seueritie 12. further describeth his afflictions and appealeth to Gods iudgement that he suffereth more then his sinnes deserue BVT Iob answering sayd â I haue heard often times such things heauie conforters you are al. â Shal wordes ful of winde haue an end or is anie thing trublesome to thee if thou speake â I also could speake thinges like to you and would God your soule were for my soule â I also would confort you with wordes and would wag my head vpon you â I would strengthen you with my mouth and would moue my lippes as sparing you â But what shal I doe If I speake my paine wil not rest and if I hold my peace it wil not depart from me â But now my sorow hath oppressed me and al my limmes are brought to nothing â My wrinkles giue testimonie against me and a false speaker is raysed vp against my face contradicting me â He hath gathered his furie vpon me and threatening me hath gnaâhed against me with his teeth mine enemy hath beheld me with terrible eies â They haue opened their mouthes vpon me and exprobating haue strooken my cheke they are filled with my paines â God hath shut me vp with the wicked man and hath deliuered me to the hands of the impious â I sometime that welthie one sodenly am broken he hath held my necke broken me and set me to himself as it were a marke â He hath compassed me with his speares he hath wounded my loynes he hath not spared and hath powred out on the earth my bowels â He hath cut me with wound vpon wound he hath come violently vpon me as it were a giant â I haue sowed sackcloth vpon my skinne and haue couered my flesh with ashes â My face is swollen with weeping and my eyeliddes are dimme â These thinges haue I suffred without the iniquitie of my hand wheras I had cleane prayers to God â Earth couer not my bloud neither let my crie find place in thee to be hid â For behold my witnesse is in heauen and he that knoweth my conscience on high â My freindes ful of wordes mine eie distilleth vnto God â And would God a man might so be iudged with God as the sonne of man is iudged with his companion â For behold the short yeares passe away and I walke the path by the which I shal not returne CHAP. XVII For the greuousnes of his paine Iob expecteth speedie death 4. chargeth his freindes with folie for holding only remuneration in this life 6. himself hopeth happie rest in the other World MY spirit shal be extenuated my daies shal be shortened and the graue only remaineth for me â I haue not sinned and mine eie abideth in bitternesse â Deliuer me and set me beside thee and let anie mans hand fight against me â Thou hast made their hart far from discipline and therfore they shal not be exalted â He promiseth a praye to his felowes and the eies of his children shal faile â He hath set me as it were for a prouerbe of the comon people and I am an example before them â Mine eie is dimne for indignation and my members are brought as it were to nothing â The iust shal be astonied vpon this and the innocent shal be raised vp against the hypocrite â And the iust shal hold his way and with cleane handes shal adde strength â Be al you therfore conuerted and come and I shal not finde among you anie wiseman â My daies haue passed my cogitations are dissipated tormenting my hart â Night they haue turned into day and againe after darkenesse I hope for light â If I shal expect hel is my house and in darkenesse I haue made my bed â I haue sayd to rottenes Thou art my father my mother and my sister to wormes â Where is now then my expectation and my patience who considereth â Al my thinges shal descend into most deepe hel there at the least shal I haue rest thinkest thou CHAP. XVIII Baldad setteth vpon Iob againe chargeing him with present impatience and former impietie 6. and that therfore he suffereth worthie punishment BVT Baldad the Suhite answering sayd â How long wil ye speake vaunting wordes vnderstand ye first and so let vs speake â Why
when it shined and the moone going cleerly â And my hart in secret reioysed and I kissed my hand with my mouth â Which is most great iniquitie and a denial against God the most high â If I haue beene glad of his fal that hated me haue reioysed that euil had found him â For I haue not geuen my throte to sinne that cursing I wished his soule â If the men of my tabernacle haue not sayd Who wil giue of his flesh that we may be filled â The stranger taried not without my doore was open to the wayfaring man â If as man I haue hid my sinne and haue concealed my iniquitie in my bosome â If I haue bene afrayd at a verie great multitude the contempt of kinâmen hath terrified me and I haue not rather held my peace not gone out of the doore â Who wil grant me an hearer that the Omnipotent would heare my desire and that himself that iudgeth would write a booke â That I may carie it on my shoulder and put it about me as a crowne â At euerie steppe of mine I wil pronounce it and as to the prince I wil offer it â If my Land cry against me and with it the furrowes therof lament â If I haue eaten the fruites therof without money and haue afflicted the soule of the tillers therof â For wheate let the bryar grow to me and for batlie the thorne The wordes of Iob are ended CHAP. XXXII Eliu a young man being angrie that Iob persisted in his opinion and that his three freindes could not conuince him S. taketh vpon him to confute Iob which they could not do BVT these three men omitted to answer Iob for that he seemed iust to himself â And Eliu the sonne of Barachel a Buzite of the kinred of Ram was angrie and tooke indignation and he was angrie against Iob for that he sayd himself to be iust before God â Moreouer against his freindes he had indignation for that they had not found a reasonable answer but onlie had condemned Iob. â Therfore Eliu expected Iob speaking because they were his elders that spake â But when he saw that the three were not able to answer he was wrath excedingly â And Eliu the sonne of Barachel a Buzite answering sayd I am yonger in time and you more ancient therfore casting downe my head I was afrayd to shewe you my sentence â For I hoped that longer age would speake and that a multitude of yeares would teach wisdom â But as I see there is a Spirite in men and the inspiration of the Omnipotent geueth vnderstanding â They of many yeares are not the wise men neither doe the ancientes vnderstand iudgement â Therfore wil I speake Heare ye me I also wil shew you my wisedom â For I haue expected your wordes I haue heard your wisdom as long as you contended in wordes â And as long as I thought you said somewhat I considered but as I see here is none of you that can reproue Iob and answer to his wordes â Lest perhaps you may say We haue found wisedom God hath reiected him not man â He hath spoken nothing to me and I wil not answer him according to your wordes â They were afrayd and answered no more they haue taken away talke from themselues â Therfore because I haue expected and they spake not they stoode answered no more â I also wil answer my part and wil shew my knowledge â For I am ful of wordes and the spirit of my bellie streyneth me â Behold my bellie is as new wine without a vent which breaketh new vessels â I wil speake and take breath a litle I wil open my lippes and wil answer â I wil not accept the person of a man and I wil not make God equal to man â For I know not how long I shal continewe and whether after a while my maker wil take me away CHAP. XXXIII Eliu endeuoreth to proue by Iobs speach that he is vniust 13. arguing that God by afflicting him hath alreadly so iudged 23. but if by an Angels admonition he repent al shal be remitted HEERE therfore Iob my sayings and harken to al my wordes â Behold I haue opened my mouth let my tongue speake within my iawes â My wordes are of my simple hart and my lippes shal speake a pure sentence â The Spirit of God made me and the breath of the Omnipotent gaue me life â If thou canst answer me and stand against my face â Behold God hath made me also euen as thee and of the same clay I also was formed â But yet let not my miracle terrifie thee and let not my eloquence be burdenous to thee â Thou therfore hast sayd in my eares and I haue heard the voice of thy wordes â I am cleane and without sinne vnspotted and there is no iniquitie in me â Because he hath found quarrels in me therfore hath he thought me his enemy â He hath put my feete in the stockes he hath obserued al my waies â This therfore is it wherein thou art not iustified I wil answer thee that God is greater then man â Doest thou contend against him because he hath not answered thee to al wordes â God speaketh once repeateth not the self same the second time â By a dreame in a vision by night when heauie sleepe falleth vpon men and they sleepe in their bed â TheÌ doth he open the eares of men teaching instructeth them with discipline â That he may turne a man from these things which he doth may deliuer him from pride â Deliuering his soule from corruption and his life that it passe not vnto the sword â He rebuketh also by sorow in the bed and he maketh al his bones to wither â Bread is become abominable to him in his life and to his soule the meate before desired â His flesh shal consume and the bones that had beene couered shal be made naked â His soule hath approched to corruption and his life to things causing death â If there shal be an Angel speaking for him one of thousandes to declare mans equirie â He shal haue mercie on him and shal say deliuer him that he descend not into corruption I haue found wherein I may be propitious to him â His flesh is consumed with punishments let it returne to the daies of his youth â He shal beseche God and he wil be pacified towards him and he shal see his face in iubilation and he wil render to a man his iustice â He shal behold men and shal say I haue sinned and in deede I haue oftended and as I was worthie I haue not receiued â He hath deliuered his soule that it should not goe into death but liuing should see the light â Behold al these things doth God worke three times in euerie one â That he may reclame their soules from corruption and
his children with former wickednes and him as iniurious to God in his speaches of which if he would repent he should be healed and prosper as before Arguing in general that God neuer afflicteth the innocent nor assisteth the malignant Insinuating therby that Iob was an hypocrite wherto Iob answered chap. 9. 10 that in dede no man may compare nor iustifie himselse before God Neuertheles it standeth wel with Gods iustice powre wisdome that innocentes be sometimes exercised with tribulations more then their offences deserue Thirdly Sophar the third disputer assaulted Iob ch 11. imputing his speach and defence of himself to loquacitie and audacious temeritie in that he desired to know the causes of Gods prouidence in so grieuously afflicting him Of which faultes holie Iob purged himself in the three next chapters stil maintayning his innocencie according to his owne conscience better knowen to himself then to them desiring God to instruct him if he had anie vnknowen sinnes Discoursed also much more profoundly of Gods powre wisdome iustice and prouidence as weâ in general as towards himself in particular and professed his faith and great confidence of the Resurrection Againe Eliphaz ch 15. more bitterly then before condemned Iob of presumption and blasphemie discoursed of mans corruptnes and prones to sinne describing the maners of hypochrites and other impious men with their miserable endes and argued Iob for such a one VVho in the next two chapters expostulated with these his freinds that they coming with pretence to comforth him did so violently afflict him by charging him with false and heynous crimes his owne conscience better knowing and testifying his former life and state of his soule then that their imaginations could alter his iudgement And so with contempt of this world desire of death and rest appealed to Gods iudgement against his three freindes touching the matter in controuersie In the meane time comforted himself with meditation of the next world Baldad likewise replied ch 18. with hote contention accusing Iob of insolent impatience inculcating the greuous punishmentes both of him and others for their impietie In answer wherto he lamented againe the wanâ of expected comforth especially by such freindes Stil comforted himself with assured faith of the Resurrection Sophar also ch 20. attempted againe to coÌuince Iob of impietie and hypochrisie by the miserable and speedie fal of wicked men after prosperitie for so he imagined Iob to be fallen into irrecouerable miserie But Iob shewed the contrarie that some wicked men prosper long yea al their life and the same long and then in a moment goe downe to hel and so the argument of present affliction proued not their opinion against him Eliphaz disputed the third time ch 22. contending that the causes of affliction are not to be attributed to Gods secrete prouidence but to assured sinnes of the wicked Vpon whom only he supposed that afflictions fal inferring that Iob was guiltie of enormious crimes grosse errors Vrged him therfore to returne to God that he might be restored to former prosperitie Iob againe appealed to Gods sentence not in his terrour nor rigour of his iustice but against his aduersaries in this quarel describing Gods powre and wisdome by which he permitteth the innocent to be afflicted the wicked to prosper no man knowing how soone or how late al shal receiue as they deserue Moreouer Baldad disputed the third time very briefly ch 25. endeuouring to terrifie Iob from further answering and especially from appealing to Gods iudgement But Iob very largely in six ensuing chapters discoursed diuinely of Gods souereigne Maieste Powre Wisdom exact Iustice and infinite Mercie Also of wicked mens destruction of his owne former prosperitie and present calamitie together with his good workes and innocencie which he stil anouched in respect of great iniquities After that Iob and his three freindes ceassed nothing being agreed vpon in the point of controuersie the diuel yet ceassed not but sturred vp a yongman called Eliu proud and arrogant but not vnlerned who abruptly condemned them al to witte Iob of pertinacie the others of insufficiencie And therfore tooke vpon him to conuince Iob though the others could not Very like to late-rising Protestantes or Puritaines bragging that by new argumentes and proofes neuer heard of they wil ouerthrow the Papistes or Catholique Romaine Church and doctrin which al former enimies Iewes Pagaines Turkes and Heretikes nor Hel gates could not ouercome This yong Eliu therfore with his Priuate spirite wiser in his owne conceipt then al that went before him assaulted constant Iob ch 32. and fiue more ensuing with manie wordes and bragges often chalenging prouoking but not extorting anie answer from so graue a man to his friuolous and idle argumentes largely discoursing of thinges either not denied or so manifest false that euerie meane seruant of God could easely conuince them and neuer approching to the maine controuersie only railed against holie Iob charging him more furiously then anie had donne before with impietie impatience ignorance pride blasphemie and obstinacie vices farre from Iobs sanctitie dilating also of Gods iustice mercie wisdome powre and prouidence and that no man ought to contend nor expostulate with God that afflictions must be borne patiently and that God is iust and maruelous in his workes wherof no wiseman euer doubted and so Iob conuinced him with silence But God himself for decision of al from ch 38. to the end of the Booke first by way of examining instructed Iob more particularly reciting manie maruelous workes of nature shewing therby his Diuine Maiestie Powre and wisdome exercising Iob in more patience and withal perfecting him in humilitie So that with al reuerent feare and subiection he offered and submitted him selfe to Gods onlie good pleasure Then finally God gaue sentence that Iob had defended the truth his three freindes had erred VVhom after Sacrifice and Iobs prayer for them he pardoned restored Iob to health and to duble prosperitie of al he had lost before geuing him also long life and a happie end In this historie besides the literal sense shewing that Iob was iust and sincere and not for his sinnes as his freindes falsly supposed but for his more mereâe was most extremly afflicted and afterwards restored to health and wealth we haue also hâre in the Allegorical sense an especial figure of Christ who as he was absolutly most innocent most perfect so was he without coÌparison most afflicted of al mankind Likewise Iobs restauration to better state then before signified in the Anagogical sense the Resurrection and restâuratioÌ of better most glorious qualities in the blessed with fulnes of daies in eternal glorie Finally in the Moral sense which S. Gregorie most especially prosecuteth al Christians haue here a most notable example of al vertues namely of patience wherin Iob proceded by degrees to great perfection For he was first
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 Iâbal 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
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 crieâd 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 â The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me â in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp â he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name â For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
ye and see that our Lord is sweete blessed is the man that hopeth in him â Feare ye our Lord al ye his sainctes because there is no lacke to them that feare him â The rich haue wanted and haue bene hungrie but they that seeke after our Lord shal not be diminished of any good â Come children heare me I wil teach you the feare of our Lord. â Who is the man that wil haue life loueth to see good daies â â Stay thy tongue from euil and thy lippes that they speake not guile â Turne away from euil and do good seeke after peace and pursewe it â The eies of our Lord vpon the iust and his eares vnto their prayers â But the countenance of our Lord is vpon them that doe euil things to destroy their memorie out of the earth â The iust haue cried and our Lord hath heard them and out of al their tribulations he hath deliuered them â Our Lord is nigh to them that are of a contrite hart and the humble of spirit he wil saue â Manie are the tribulations of the iust and out of al these our Lord wil deliuer them Our Lord keepeth al their bones there shal not one of them be broken The death of sinners is verie il and they that hate the iust shal offend Our Lord wil redeme the soules of his seruantes and al that hope in him shal not offend ANNOTATIONS PSALME XXXIII 1. He changed his countenance S. Augustin by holie Dauids changing of his countenance and by changing the king of Geth his name who in the booke of kinges where the historie is recorded is called Achis and here Abimelech gethereth that here is an hidden and great Mysterie VVhich he explicateth partly by interpretation of the Hebrew names but more especially by Dauids changing of his countenance which prefigured Christ eternal God becoming also man and so making great changes in the world For as Dauid killed Goliath and for his good act gotte enuie so Christ killing the diuel and humilitie in Christs meÌbers killing pride are persecuted by the wicked For Christ was both to the ruine and Resurrection of manie He changed Sacrifice and Priesthood The Iewes had sacrifice according to the order of Aaron in victims of cattle and this was in mysterie For there was not then the Sacrifice of the bodie and bloud of our Lord which the faithful and those that haue read the Gospel do know which Sacrifice is now spread in al the round earth Aâlitle after the Sacrifice of Aaron is taken away and the Sacrifice according to the order of Melchisedech begane to be He therfore I knovv not vvho changed his countenance Let it not be I knovv not vvho for our Lord Iesus Christ is knowen He would haue our health to be in his bodie and bloud From whence did he commend his bodie and bloud from his humilitie For vnles he were humble he would neither be eaten nor druncke Behold his highnes In the beginning was the vvord and the vvord was with God and God the vvord Loe the euerlasting meate and Angels eate it supernal powres eate it celestial spirites eate it and they eate and are fatted and the thing remaineth whole which satiateth and reioyceth them How then hath the vvisdome of God fedde vs vvith the same bread the word was made flesh and dwelt in vs It were too long to recite this great Doctors vvhole discourse He further sheweth that Christ dismissed the Ievves and vvent from them to the Gentiles Thou seekest novv Christ saith he among the Ievves and findest him not because he hath changed his countenance For they sticking to the sacrifice according to the order of Aaron held not the Sacrifice according to the order of Melchisedech and haue lost Christ and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Gospel VVhen our Lord Iesus Christ spake of his bodie he said Vnles you eate the flesh of the Sonne of man and drinke his bloud you shal not haue life in you because he had changed his countenance this semed as furie and madnes vnto them to geue his flesh to be eaten of men his bloud to be drunke therfore Dauid vvas reputed madde before Achis vvhen he said you haue brought this madde man vnto me Doth it not seme madnes Eate ye my flesh and drinke my bloud He semed to be madde thus S. Augustin Neuer imagining the figuratiue interpretation of our nevv Sacramentaries vvho say Christ gaue no more but a figure of his bodie bloud for then it had bene easily vnderstood by the Capharnaites and no such contradiction nor murmuring had happened Yet S. Augustin saith more plainly if more plaine may be Christ caried himselfe in his ovvne handes And hovv this can be done bretheren in man vvho can vnderstand For vvho is caried in his ovvne handes A man may be caried in the handes of others no man is caried in his ovvne handes VVe find not hovv it can be vnderstood in Dauid according to the letter but in Christ vve find it For Christ vvas caried in his ovvne handes vvhen geuing his verie bodie he said This is my bodie for he caried his bodie in his ovvne handes 14 15. âtay thy tongue c. Both these verses and frequent other places in the Psalmes shevv plainly that iustice consisteth not only in faith but in abstayning from euil and doing good yet requiring and presupposing true faith vvithout which no workes are aualable to iustice nor to euerlasting life PSALME XXXIIII Dauid in figure of Christ prophetically by way of inuocating Gods helpe forsheweth his persecution and the iust reuenge vpon his persecutors 9. with praise to God 13. his charitie towards his cruel aduersaries 17. whom neuertheles God punisheth 20. for pretending peace in wordes and in fact persecuting 23. rendering to al as they deserue To Dauid himself IVDGE ô Lord them that hurt me ouerthrow them that impugne me â Take armour and shield and rise vp to helpe me â Bring forth the sword and shut vp against them that perfecute me say to my soule I am thy saluation â Let them be counfounded ashamed that seeke my soule Let them be turned backward and be confounded that thinke euil against me â Be they made as dust before the face of winde and the angel of our Lord straictning them â Let their way be made darkenesse and slippernes and the angel of our Lord pursewing them â Because they haue hid the destruction of their snare for me without cause in vaine haue they vpbrayded my soule â Let the snare which he knoweth not come on him and the net which he hath hid catch him and let him fal into the verie same snare â But my soule shal reioyce in our Lord and shal be delighted vpon his saluation â Al
geue ioy and gladnes and the bones humbled shal reioyce â Turne away thy face from my sinnes and wipe away al mine iniquities â Create a cleane hart in me ô God and renew a right spirit in my u bowels â Cast me not away from thy face and thy Holie spirit take not from me â Render vnto me the ioy of thy saluation and confirme me with the principal spirit â I Wil teach the vniust thy waies and the impious shal be conuerted to thee â Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice â Lord thou ãâ¦ã lt open my lippes my mouth shal shew forth thy prayse â Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A â 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 ââriueth 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 â 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 â Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile â Thou hast loued malice more then benignitie iniquitie rather then to speake equitie â Thou hast loued al wordes of precipitation a deceitful tongue â 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 â 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 â 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 â 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 Maâleth vnderstandings of Dauid THE foole hath said in his hart There is no God â They are corrupte and become abominable in iniquities there is not that doth good â God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌdeth or seeketh after God â 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 â Vnto the end in songs vnderstanding for Dauid â 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 â O God heare my prayer with thine eares receiue the words of my mouth â Because straÌgers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies â For behold God helpeth me and our Lord is the receiuer of my soule â Turne away the euils to mine enimies and in thy truth destroy them â I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good â 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 â Attend to me and heare me â I am made sorowful in my exercise and am trubled at the voice of the enimie
thee because thou art terribly magnified thy workes are meruelous my soule knoweth excedingly â My bone is not hid from thee which thou madest in secrete and my substance in the lower pattes of the earth â Mine imperfection thine eies haue sene in thy booke al shal be written daies shal be formed no man in them â But to me thy frendes ô God are become honorable excedingly their principalitie is excedingly strengthned â I wil number them and they shal be multiplied aboue the sand I rose vp and I am yet with thee â If thou shalt kil sinners ô God ye men of blood depart from me â Because you say in thought they shal receiue thy cities in vayne â Did not I hate them that hate thee ô Lord and pyned away because of thine enemies â with perfect hatred did I hate them they are become enemies to me â 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 â Which haue deuised iniquitie in their hart al the day they did appoint battels They haue whet their tongues as that of a serpent â the venome of aspes is vnder their lippes â Kepe me ô Lord from the hand of the sinner and from vniust men deliuer me â Who haue deuised to supplant my steppes â 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 â I sayd to our Lord Thou art my God heare ô Lord the voice of my petition â O Lord Lord the strength of my saluation thou hast ouershadowed my head in the day of battel â Yeld me not ô Lord from my desire to the sinner they haue deuised against me forsake me not lest they perhaps be proude â The head of their compase the labour of their lippes shal couer them â Coales shal fal vpon them thou shalt cast them downe into fyre in miseries they shal not stand vp â A man ful of tongue shal not be directed in the earth euils shal take the vniust man into destruction â I haue knowne that our Lord wil do the iudgement of the needie and the reuenge of the poore â 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 â Let my prayer be directed as incense in thy sight the eleuation of my handes as euening sacrifice â Set ô Lord a watch to my mouth and a doore round about to my lippes â 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 â 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 â their iudges are swalowed vp ioyned to the rocke They shal heare my wordes because they haue preuailed â as the grossenes of the earth is broken out vpon the earth Our bones are dissipated nere to hel â for to thee ô Lord Lord are mine eies in thee haue I hoped take not away my soule â Keepe me from the snare which they haue set for me and from the scandals of them that worke iniquitie â 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 â I powre out my prayer in his sight and I pronounce my tribulation before him â When my spirit faileth of myself and thou hast knowne my pathes In this way which I walked they hid a snare for me â 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 â I haue cried to thee ô Lord I haue sayd Thou art my hope my portion in the land of the liuing â Attend to my petition because I am humbled excedingly Deliuer me from them that persecute me because they are made strong ouer me â 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 â And enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight â Because the enemie hath persecuted
rather by them that may be supplied vvhich the Hebrevv vvanteth PSALME CXLV The Psalmist exciteth himself and al others to praise God for his singular regard and prouidence of al that trust in him 3. shewing that neither princes nor other men are able to helpe 5. but God can and doth continually releue al sortes of necessities Alleluia of Aggaeus and Zacharie MY soule prayse thou our Lord I wil praise our Lord in my âte I wil sing to my God as long as I shal be Put not confidence in princes â in the sonnes of men in whom there is no saluation â His spirit shal goeforth and he shal returne into his earth in that day al their cogitations shal perish â Blessed is he whose helper is the God of Iacob his hope in our Lord his God â who made heauen and earth the sea and al thinges that are in them â Which keepeth truth for euer doth iudgement for them that suffer wrong geueth foode to the hungrie Our Lord looseth the fettered â our Lord illuminateth the blind Our Lord lifteth vp the bruised our Lord loueth the iust â Our Lord keepeth strangers the pupil and widow he wil receiue and the wayes of sinners he wil destroy â Our Lord wil reigne for euer thy God ô Sion in generation and generation PSALME CXLVI God is also to be praised by his peculiar people for particular benefites 4. for his omnipotent powre wisdom goodnes in creating and gouerning this whole world 11. and most special benignitie towards those that trust in him Alleluia PRAYSE ye our Lord because Psalme is good to our God let there be pleasant and comelie praise â Our Lord building vp Ierusalem wil gather together the dispersions of Israel â Who healeth the contrite of hart and bindeth vp their sores â Who numbereth the multitude of starres and geueth names to them al. â Great is our Lord and great is his strength and of his wisdom there is no number â Our Lord receiuing the meeke humbling sinners euen to the ground â Sing ye to our Lord in confession sing ye to our God on harpe â Who couereth the heauen with cloudes and prepareth rayne for the earth Who bringeth forth grasse in the mountaines and herbe for the seruice of men â Who geueth to beastes their foode and to the young rauens that cal vpon him â He shal not haue pleasure in the strength of an horse nor in the legges of a man shal he be wel pleased â Our Lord is wel pleased toward them that feare him and in them that hope vpon his mercie PSALME CXLVII Againe God is to be praised for his goodnes towards his peculiar people 4. yea towards al the world 7. but most abundantly towards his Church Alleluia O Ierusalem praise our Lord praise thy God ô Sion â Because he hath strengthened the lockes of thy gates he hath blessed thy children in thee â Who hath set thy borders peace and filleth thee with the fatte of corne â Who sendeth forth his speach to the earth his word runneth swiftly â Who geueth snow as wool scatereth mist as ashes â He casteth his crystal as morseles before the face of his cold l who shal endure â He shal sendforth his word and shal melt them his spirit shal blowe and waters shal flowe â Who declareth his word to Iacob his iustices and iudgements to Israel â He hath not done in like maner to anie nation and his iudgements he hath not made manifest to them Allelu-ia PSALME CXLVIIII Al creatures spiritual and corporal are inuited to praise God their Creator and Conseruer 13. as incomparably excellent Alleluia PRAYSE ye our Lord from the heauens praise ye him in the high places â Prayse ye him al his Angels prayse ye him al his hostes â Prayse ye him sunne and moone prayse him al ye starres and light â Prayse him ye heauens of heauens and the waters that are aboue the heauens â let them praise the name of our Lord. Because he sayd and they were made he commanded and they were created â He established them for euer and for euer and euer he put a precept and it shal not passe â Prayse our Lord from the earth ye dragons and al depthes â Fyre haile snow yse spirit of stormes which doe his worde â Mountaines and al litle hilles trees that beare fruite and al ceders â Beastes and al cattel serpentes and fethered fowles â Kinges of the earth and al peoples princes and al iudges of the earth â Yongmen and virgins old with yong let them prayse the name of our Lord â because the name of him alone is exalted â The confession of him aboue heauen and earth and he hath exalted the horne of his people An hymne to al his sainctes to the children of Israel a people approching vnto him Alleluia PSALME CXLIX The Church is most singularly bond to praise God 4. for the grace sanctitie victorie glorie 7. and iudicial powre which he geueth to his Sainctes Alleluia SING ye to our Lord a new song let his prayse be in the Church of sainctes â Let Israel be ioyful in him that made him and let the children of Sion reioyce in their king â Let them praise his name in quite on tymbrel and psalter let them sing to him â Because our Lord is wel pleased in his people and he wil exalt the meeke vnto saluation â The sainctes shal reioyce in glorie they shal be ioyful in their beddes â The exaltations of God in their throte and two edged swordes in their handes â To doe reuenge in the nations chastisements among the peoples â To binde their kinges in fetters and their nobles in yron manicles â That they may doe in them the iudgement that is written this glorie is to al his sainctes Alleluia PSALME CL. God absolutly most excellent is to be praised 3. with al sortes of instruments and by al other meanes Alleluia PRAYSE ye our Lord in his holies prayse ye him in the firmament of his strength â Prayse ye him in his powers prayse ye him according to the multitude of his greatnes â Prayse ye him in the sound of trumpet prayse ye him on psalter and harpe â Prayse ye him on timbrel and quire prayse ye him on stringes and organ â Prayse ye him on wel sounding cymbals prayse ye him on cymbales of iubilation â let euerie spirit prayse our Lord. Alleluia ANNOTATIONS PSALME CL. S. Augustin in the conclusion of his Enarrations or Sermons vpon the Psalmes explicateth a mysterie in the number of an hundred and fieftie signifying the concord of the two Testaments For in the old testament they kept
thy father and leaue not the lawe of thy mother â that grace may be added to thy head and a cheyne of gold to thy necke â My sonne g if sinners shal entise thee condescend not to them â If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause â let vs swalow him aliue as hel and whole as one descending into the lake â We shal finde al precious substance we shal fil our house with spoiles â Cast in thy lot with vs let there be one purse of vs al. â My sonne walke not with them stay thy foote from their pathes â For their feete runne to euil and make haste to shede bloud â But h a nette is cast in vayne before the eies of them that haue winges â Them selues also lye inwayte against their owne bloud practise deceites against their owne soules â So the pathes of euerie couetous man take violently the soules of the possessors â Wisdom preacheth abrode she geueth her voice in the streates â In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying â O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege â Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes â â Because I called and you refused I streched out my hand and there was none that regarded â You haue despised al my counsel and haue neglected my reprehensions â I also wil laugh in your destruction and wil scorne when that shal come to you which you feared â When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you â Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me â for that they haue hated discipline and not receiued the feare of our Lord â nor consented to my counsel detracted from al my correption â They shal eate therefore the fruites of their way and shal be filled with their owne counsels â The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them â â But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes â MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee â that thyne eare may heare wisdom incline thyne hart to knowe prudence â For if thou shalt cal for wisdom and incline thyne hart to prudence â If thou shalt seeke her as money and as treasures shalt dig her vp â then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God â Because our Lord geueth wisdom and out of his mouth prudence and knowlege â He wil keepe the saluation of the righteous protect them that walke simply â Keeping the pathes of iustice garding the wayes of saints â Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path â If wisdom shal enter into thy hart and knowlege please thy soule â counsel shal keepe thee and prudence shal preserue thee â that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges â â who c leaue the right way and walke by darke wayes â â who are glad when they haue done euil and reioyce in most wicked thinges â whose wayes are peruerse and their steppes infamous â That thou mayst be deliuered from â the strange woman and from the forener which mollifieth her wordes â forsaketh the guide of her youth â and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel â Al â that goe in vnto her shal
seruant that vnderstandeth is acceptable to the king he that is vnprofitable shal susteyne his anger ANNOTATIONS CHAP. XIIII 12. A vvay vvhich semeth iust If anie Iewes Turkes or Heretikes lead a moral good life in this world it semeth both to themselnes and to other rude people thaâ they are in a right way of saluation but their error in faith leadeth them to eternal damnation 30 Health of the hart As soundnes of the hart conserueth the rest of the same bodie in life so a pure intention often excuseth from mortal sinne as in errours committed of probable not of grosse nor affected ignorance But secrete enuie in the hart infecteth and putrifieth mans actions and destroyeth the workes that semed good which can no more endure strict examination in the day of iudgement then a rotten cloth can abide washing CHAP. XV. A soft answer breaketh anger and a hard word rayseth vp furie â The tongue of the wise adorneth knowlege the mouth of fooles boyleth forth follie â In euerie place the eies of our Lord behold the good and the euil â A peaceable tongue is a tree of life but that which is immoderate shal breake the spirite â A foole scorneth the discipline of his father but he that regardeth reprehensions shal become more prudent In abundant iustice there is greatest force but the cogitations of the impious shal be rooted out â The house of the iust is very much strength and in the fruites of the impious is perturbation â The lippes of the wise shal sow knowlege the hart of fooles shal be vnlike â The victimes of the impious are abominable to our Lord the vowes of the iust are acceptable â The way of the impious is abomination to our Lord he that foloweth iustice is beloued of him â The doctrine is euil of them that forsake the way of life he that hateth reprehensions shal dye â Hel and perdition are before our Lord how much more the hartes of the children of men â The pestilent man loueth not him that rebuketh him nor goeth to the wise â A glad hart cheereth the face in pensifnes of minde the spirit is cast downe â The hart of the wise seeketh doctrine and the mouth of fooles is fed with vnskilfulnes â Al the dayes of the poore are euil a secure minde is as it were a continual feast â Better is a litle with the feare of our Lord then great treasures and vnsatiable â It is better to be called to herbes with charitie then to a fatted calfe with hatred â An angrie man stirreth brawles he that is patient appeaseth those that are raised â The way of the slothsul is as an hedge of thornes the way of the iust is without offence â A wise sonne maketh the father ioyful and the foolish man despiseth his mother â Follie is ioy to a soole and the wiseman directeth his steppes â Cogitations are dissipated where there is no counsel but where manie counsellers are they are confirmed â A man reioyceth in the sentence of his mouth and a word in due time is best â The path of life aboue the lerned that he may decline from the lawest hel Our Lord wil destroy the house of the proude and wil make sure the borders of the widow â Euil cogitations are an abomination to our Lord and pure speach most beautiful shal be confirmed of him â He that pursueth auarice disturbeth his house but he that hateth giftes shal liue By mercie and faith sinnes are purged and by the feare of our Lord euerie one declineth from euil â The minde of the iust meditateth obedience the mouth of the impious redoundeth with euils â Our Lord is far from the impious and he wil heare the prayers of the iust â The light of the eies reioyceth the soule a good name fatteth the bones The eare that heareth the reprehensions of life shal abide in the middes of the wise â He that reiecteth discipline despiseth his soule but he that yeldeth to reprehensions is a possessour of the hart â The feare of our Lord the discipline of wisdom and humilitie goeth before glorie CHAP. XVI IT â perteyneth to man to prepare the hart and to our Lord to gouerne the tongue â Al the wayes of man are open to his eies our Lord is the weigher of spirites â Reueale thy workes to our Lord and thy cogitations shal be directed â Our Lord hath wrought al thinges for himself the impious also to the euil day â Euerie arrogant man is an abomination to our Lord although hand shal be to hand he is not innocent The beginning of a good way is to doe iustice and it is more acceptable with God then to immolate hostes â By mercie and truth iniquitie is redemed and in the feare of our Lord euil is auoided â When the wayes of man shal please our Lord he wil conuert also his enemies to peace â Better is a litle with iustice then much fruite with iniquitie â The hart of man disposeth his way but it perteyneth to our Lord to direct his progresse â Diuination is in the lippes of the king his mouth shal not erre in iudgement â Weight and balance are iudgements of our Lord and his worke al the stones of the bagge â They are abominable to the king that doe impiously because the throne is established by iustice â The wil of kinges are iust lippes he that speaketh right thinges shal be beloued â The kings indignation messengers of death and the wise man wil pacifie it â In the cherfulnes of the kings countenance is life and his clemencie is as the later showre â Possesse wisdom because it is better then gold and gette prudence because it is more precious then siluer â The path of the iust auoideth euils the keper of his soule kepeth his way â Pride goeth before destruction and before ruine the spirit shal be exalted â It is better to be humbled with the meeke then to diuide spoyles with the proude â The lerned in word shal finde good thinges and he that hopeth in our Lord is blessed â He that is wise in hart shal be called prudent and he that is sweete in speach shal finde greater thinges â A fountaine of life the lerning of him that possesseth it the doctrine of fooles foolishnes â The hart of the wife shal instruct his mouth and shal adde grace to his lippes â Wel set wordes are a honie combe swetnes of the foule the health of the bones â There is a way that seemeth to a man right and the later endes therof lead to death â Thee soule of him that laboureth doth labour to himself because his mouth hath compelled him
hart is delighted with oyntement and diuers odours and with the good counsels of a frend the soule is sweetned â Thy frend and thy fathers frend do not leaue and goe not into thy brothers house in the day of thyne affliction Better is a neighbour neere thene a brother far of Studie wisedom my sonne make my hart ioyful that thou maist make answer to the vpbrayder â The subtel man seeing euil hideth himself litle ones passing through haue susteyned euil detriments â Take his garment that hath bene suretie for a stranger and for alienes take from him a pledge â He that blesseth his neighbour with a loud voice rising in the night he shal be like him that curseth â Dropping through in the day of cold and a brawling woman are compared together â He that reteyneth her as he that should hold the winde and shal cal in the oyle of his right hand â Iron is sharpened with iron and a man sharpeneth the face of his frend â He that kepeth the feegtree shal eate the frute therof and he that is the keper of his master shal be glorified â As in waters the countenance of them that looke therin shyneth so the hartes of men ate manifest to the prudent â Hel and perdition are neuer filled in like maner also the eies of men are vnsatiable â As siluer is tried in the forge and gold in the fornace so a man is proued by the mouth of him that praiseth The hart of the wicked seeketh after euils but the righteous hart seeketh after knowlege â If thou shalt bray a foole in a morter as when a pestle striketh vpon prisane his follie shal not be taken from him â Know diligently the countenance of thy cattel and consider thy flockes â For thou shalt not haue power always but a crowne shal be geuen into generation and generation â The medowes are open and the grene herbes haue appeared and the grasse is gathered out of the mountaines â Lambes for thy garment and kiddes the price of the filde â Let the milke of the goates suffice thee for thy meates and for the necessities of thy house and for victual to thy handmaides CHAP. XXVIII THE impious fleeth no man pursewing but the iust confident as a lyon shal be without terrour â For the sinnes of the land the princes therof shal be manie for the wisedom of a man the knowlege of those thinges that are said the life of the prince shal be longer â A poore man calumniating the poore is like a vehement showre wherby famine is gotten â They that forsake the lawe praise the impious they that kepe it are set on fire against him â Euil men thinke not on iudgement but they that seeke after our Lord marke al thinges â Better is a poore man walking in his simplicitie then the rich in crooked wayes â He that kepeth the law is a wise sonne but he that feedeth gluttons shameth his father â He that heapeth together riches by vsuries and ocker gathereth them for him that is liberal to the poore â He that turneth away his eares from hearing the law his prayer shal be execrable â He that deceiueth the iust in a wicked way shal fal into his destruction and the simple shal possesse his goodes â The rich man seemeth to him self wise but the poore man being prudent shal searche him â In the exultation of the iust there is much glorie when the impious reigne ruines of men â He that hideth his wicked deedes shal not be directed but he that shal confesse and shal forsake them shal obtayne mercie â Blessed is the man that is alwayes fearful but he that is of an obstinate mynde shal fal into euil â A roaring lyon and hungrie beare an impious prince ouer the poore people â A prince lacking prudence shal oppresse many by calumnie but he that hateth auarice his dayes shal be made long â A man that doth calumniat the bloud of a soule if he shal flee into a lake no man abideth â He that walketh simply shal be saued he that goeth peruerse wayes shal fal once â He that tilleth his ground shal be filled with breads but he that purseweth idlnesse shal be replenished with pouertie â A faithful man shal be much praysed but he that hasteneth to be rich shal not be innocent â He that knoweth a person in iudgement doth not wel this man euen for a morsel of bread forsaketh the truth â A man that hasteneth to be rich and enuyeth others is ignorant that pouertie shal come vpon him â He that rebuketh a man shal afterward find fauour with him more then he that by flatteries of tongue deceiueth â He that pilfereth any thing from his father and from his mother saith this is no sinne is the partaker of a mankiller â He that exalteth and dilateth himselfe rayseth brawles but he that trusteth in our Lord shal be healed â He that hath confidence in his owne hart is a foole but who so walketh wisely shal be saued â He that geueth to the poore shal not lacke he that despiseth him that asketh shal susteyne penurie â When the impious shal rise men shal be hid when they shal perish the iust shal be multiplied CHAP. XXIX THE man that with stiffe necke contemneth him that rebuketh soden destruction shal come vpon him and health shal not folow him â In the multiplication of iust men the common people shal reioyce when the impious shal take princedom the people shal mourne â A man that loueth wisedom maketh his father glad but he that maintaineth harlots shal destroy his substance â A iust king setteth vp the land a couetous man shal destroy it â A man that with fayre and fayned wordes speaketh to his frend spreadeth a nette to his steppes â A snare shal intangle the wicked man sinning and the iust shal praise and reioyce â The iust knoweth the cause of the poore the impious is ignorant of knowlege â Pestilent men dissipate a citie but the wise turne away furie â A wise man if he contend with a foole whether he be angrie or whether he laugh shal not finde rest â Men of bloud hate the simple but iust men seeke his soule â A foole vttereth al his spirit a wiseman differreth and reserueth til afterward â A prince that gladly heareth wordes of lying hath al his seruants impious â The pooreman and the creditour haue mette one an other our Lord is illuminatour of both â The king that iudgeth the poore in truth his throne shal be replenished for euer â Rod and rebuke geueth wisedom but the childe that is left to his owne wil confoundeth his mother â In the multiplication of the impious wickednes shal be multiplied and the iust shal see
the ruines of them â Nurter thy sonne and he shal refresh thee and shal geue delightes to thy soule â When prophecie shal fayle the people shal be dissipated but he that keepeth the Law is blessed â A seruant can not be taught by wordes because he vnderstandeth that which thou sayst and contemneth to answer â Hast thou seene a man swifte to speake follie is rather to be hoped then his amendement â He that nourisheth his seruant delicatly from his childhood afterward shal feele him stubburne â An angrie man prouoketh brawles and he that is easie to indign ãâ¦ã shal he more prone to sinne â Humiliation foloweth the proude and glorie shal receiue the humble of spirite â He that is partaker with a theefe hateth his owne soule he heareth one adiuring and telleth not â He that feareth man shal soone fal he that trusteth in our Lord shal be lifted vp â Manie seeke after the face of the prince the iudgement of euerie one commeth forth from our Lord. â 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 â I am most foolish of men the wisedom of men is not with me â I haue not learned wisedom and haue not knowen the science of saints â 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 â Enerie word of God tryed by fyre is a buckler to them that hope in him â Adde not any thing to his wordes and so thou be reproued and found a lyer â Two thinges I haue asked thee denie them not to me before I dye â Vanitie and lying wordes make far from me Beggerie and riches geue me not geue only things necessarie for my sustenance â 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 â Accuse not a seruant to his master lest perhaps he curse thee and thou fal â There is a generation that curseth their father and that blesseth not their mother â A generation that semeth to itself cleane yet is not washed from their filthines â A generation whose eies are loftie and the eielids therof set vp on high â 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 â The horseleach hath two daughters that say Bring bring Three things are vnsatiable the fourth neuer sayth it sufficeth â Hel and the mouth of the matrice the earth which is not satisfied with water but the fyre neuer sayth it sufficeth â 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 â Three thinges are hard to me and of the fourth I am vtterly ignorant â 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 ãâ¦ã and the way of a man in youth â Such is also the way of an adulterous woman which eateth and wyping her mouth sayth I haue done no euil â By three thinges the earth is moued and the fourth it can not susteyne â By a seruant when he shal reigne by a foole when he shal be filled with meate â by an odious woman when she shal be taken in matrimonie by â a bondwoman when she shal be heyre to her mistresse â There are foure the least thinges of the earth and they are wiser then the wise â The antes a weake people which prepareth in the haruest meate for themselues â The leueret a people not strong which placeth his bed in the rocke â The locust hath no king and they go our al by their troopes â The stellion stayeth on his handes ãâ¦ã in kings houses â There are three thinges which ãâ¦ã l and the fourth that goeth happely â The lyon the strongest of beastes shal feare at the meeting of none â the cocke gyrded about the loines and the ramme also the king against whom none can resist â 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 â 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
in heauen and thou vpon the earth therfore let thy wordes be few â Dreames do folow manie cares and in manie wordes follie wil be found â If thou hast vowed anie thing to God differre not to pay it for an vnfaithful and foolish promise displeaseth him But what soeuer thou hast vowed pay it â and it is much better not to vow then after a vow not to performe the thinges promised â Geue not thy mouth to make thy flesh to sinne neither say thou before the Angel There is no prouidence lest perhaps God being wrath against thy wordes dissipate al the workes of thy handes â Where manie dreames are there are manie vanities and wordes innumerable but do thou feare God â If thou shalt see the oppressions of the poore and violent iudgements and iustice to be subuerted in the prouince meruel not at this matter because there is an other higher then the high and ouer these also there are others more eminent â and besides the king of al the earth reigneth ouer his seruant â A couetous man shal not be filled with money and he that loueth riches shal take no fruite of them and this therfore is vanitie â Where great riches are there are also manie that eate them And what doth it profite the owner but that he seeth the riches with his eyes â Sleepe is swete to him that worketh whether he eate much or litle but the sarietie of the rich doth not suffer him to sleepe â There is also an other very il infirmitie which I haue sene vnder the sunne riches kept to the hurt of the owner â For they perish in very euil affliction he hath begotten a sonne which shal be in great pouertie â As he came forth naked from his mothers wombe so shal he returne and shal take nothing away with him of his labour â An infirmitie vtterly miserable as he came so shal he returne What doth it then profite him that he hath labored into the winde â Al the dayes of his life he eateth in darknes and in miserie and in heauines â This therfore hath semed good to me that a man eate and drinke and take ioy of his labour wherwith he hath labored vnder the sunne the number of the dayes of his life which God hath geuen him and this is his portion â And to euerie man vnto whom God hath geuen riches and substance and hath geuen him powre to eate of them and to enioy his portion and to reioyce of his labour this is the gift of God â For he shal not greatly remember the dayes of his life because God doth occupie his hart with delightes CHAP. VI. Riches make not men happie because manie dye shortly 3. and manie rich men wil not vse their riches 8. Likewise studie to know al secrete thinges is vanitie not felicitie THERE is also an other euil which I haue sene vnder the sunne and that frequent with men â A man to whom God hath geuen riches and substance and honour and nothing is lacking to his soule of al thinges which he desireth neither doth God geue him powre to eate therof but a strange man shal eate it vp This is vanitie and great miserie â If a man shal begette an hundred children and shal liue manie yeares and haue manie dayes of age and his soule vse not the goods of his substance and he lacke burial of this man I pronounce shat the vntimely borne is better then he â For he came in vaine and passeth to darknes and his name shal be cleane forgotten â He hath not sene the sunne nor knowen the distance of good and euil â although he liued two thousand yeares and hath not enioyed good thinges do not al thinges hasten to one place â Al the labour of man is in his mouth but his soule shal not be filled â What hath the wiseman more then the foole and what the poore man but to passe thither where life is â Better it is to see that which thou maist couere then to desire that which thou canst not know But this also is vanitie and presumption of spirite â He that shal be his name is already called and it is knowne that he is a man and can not contend in iudgement against a stronger then himself â There be manie wordes that haue much vanitie in disputing CHAP. VII It is in vaine to seke and vnpossible to know al natural thinges 2. It importeth to leade this shorte life in mortification 4. paenance 8. and patience 12. seeking wisdom with competent temporal meanes 15. prouiding for the next world 24. not yelding to concupiscence VVHAT nedeth a man to seke thinges greater then himself wheras he is ignorant what is profitable for him in his life in the number of the dayes of his peregrination and the time that passeth as a shadow Or who can tel him what shal be after him vnder the sunne â Better is a good name then precious ointments and the day of death then the day of natiuitie â It is better to goe to the house of mourning then to the house of banketing for in that the end of al men is signified and he that liueth thinketh what shal be â Anger is better then laughter because by sadnes of the countenance the mind of the offender is corrected â The hart of wisemen where sadnes is and the hart of fooles where mirth â It is better to be rebuked of a wiseman then to be deceiued with the flaterie of fooles â Because as the sound of thornes burning vnder a potte so the laughter of a foole but this also is vanitie â Oppression trubleth the wise and shal destroy the streingth of his hart â Better is the end of a speach then the beginning Better is the patient man then the arrogant â Be not quickly angrie because anger resteth in the bosom of a foole â Say not What is the cause thinkest thou that the former times were better then they are now for this maner of question is foolish â Wisdom with riches is more profitable and doth more profite them that see the sunne â For as wisdom protecteth so money protecteth But lerning and wisdom haue this much more that they geue life to their owner â Consider the workes of God that no man can correct whom he hath despised â In the good day enioy good thinges and beware before of the euil day For as this so that also hath God made that man finde not against him iust complants â These thinges also I saw in the dayes of my vanitie The iust man perisheth in his iustice and the impious liueth a long time in his malice â Be not iust too much neither be more wise then is necessarie lest thou be come more dul â Doe not impiously much and be not foolish lest thou dye not in thy time â It is good that thou hold vp the iust yea
S. Ierom. VVhose discourse vve haue here cited at large for a taste of his profound exposition of this vvhole booke that such as haue apportunitie may read the rest in the auctor himself To. 7. CHAP. XI Workes of mercie are necessarie whiles we haue time 3. because after death none can merite 4. neither must we differ to beginne nor cease from good dedes 8. but stil be mindful of death and iudgement 10. auoiding wrath and malice CAST thy bread vpon the passing waters because after much time thou shalt finde it â Geue a portion to seuen and also to eight because thou knowest not what euil shal be vpon the earth â If the cloudes be ful they wil powre out raine vpon the earth If the tree shal fal to the South or to the North in what place soeuer it shal fal there shal it be â He that obserueth the winde soweth not and he that considereth the cloudes shal neuer reape â As thou art ignorant which is the way of the spirite how the bones are framed together in the wombe of her that conceiueth childe so thou knowest not the workes of God who is the maker of al. â In the morning sow thy seede and in the euening let not thy hand cease for thou knowest not which may rather spring this or that and if both together it shal be the better â The light is sweete and it is delectable for the eyes to see the sunne â If a man shal liue manie yeares and shal haue reioyced in them al he must remember the darkesome time and manie dayes which when they shal come the thinges past shal be reproued of vanitie â Reioyce therfore yongman in thy youth and let thy hart be in good in the dayes of thy youth and walke in the wayes of thy hart and in the sight of thyne eyes and know that for al these God wil bring thee into iudgement â Take away anger from thy hart and remoue malice from thy flesh For youth and pleasure are vaine CHAP. XII In youth is fittest time and most meritorious to serue God In age the same is more and more necessarie but harder then to beginne and lesse gratful 8. In this booke the preacher hath shewed that al worldlie thinges are vanitie 13. and that true felicitie is only procured by wisdom which consteth in the feare of God and obseruation of his commandments REMEMBER thy Creator in the dayes of thy youth before the time of affliction come the yeares approch of which thou maist say They please me not â before the sunne and light and moone and starres be darke and the cloudes returne after the raine â when the kepers of the house shal be moued and the strongest men shal stagger and the grinders shal be idle in a smal number and they shal waxe darke that looke through the holes â and they shal shut the doores in the streate at the basenes of the grinders voice and they shal rise vp at the voice of the birde and al the daughters of song shal be deafe â The high thinges also shal feare and they shal be afrayd in the way the almondtree shal florish the locust shal be fatted and the capertree shal be destroyed because man shal goe into the house of his eternitie and the mourners shal goe round about in the streate â Before the siluer coard be broken and the golden headband recurre and the water pot be broken vpon the fountaine and the wheele be broken vpon the cesterne â and the dust returne into his earth from whence it was and the spirite returne to God who gaue it â Vanitie of vanities sayd Ecclesiastes and al thinges vanitie â And wheras Ecclesiastes was most wise he taught the people and declared the thinges that he had done and searching forth made manie parables â He sought profitable wordes and wrote wordes most right and ful of truth â The wordes of wisemen are as prickes and as nailes deepely stricken in which by the counself of maisters are geuen of one pastour â More then these my sonne require not Of making manie bookes there is no end and often meditation is affliction of the flesh â Let vs al heare together the end of speaking Feare God and obserue his commandments for this is euerie man â and al thinges that are done God wil bring into iudgement for euerie errour whether it be good or euil THE ARGVMENT OF THE CANTICLE OF CANTICLES SALOMON called also Ecclesiastes and Idida according to these three names as S. Ierom noteth writte three bookes of three particular arguments directed to three degrees of people with three distinct titles al tending to one end the true seruice of God which bringeth to eternal felicitie In the first he teacheth the principles of good life to flee from vices and folow vertues belonging to such as beginne to obserue Gods law wherin true wisdom consisteth and this booke is called the Prouerbes or Parables that is to say Pithie brief sentencious precepts of Salomon which signifieth Pacificus Peaceable or Pacifier the sonne of Dauid King of Israel In the second he exhorteth to contemne this world shewing that true felicitie consisteth not in anie worldlie or temporal thinges but in the eternal fruition of God which is obtayned by keping his commandments And this booke he intitleth The wordes of Ecclesiastes which is Concionator Preacher Sonne of Dauid King of Ierusalem because he there exhorteth such as haue made some progresse in vertues called Proficientes signified by the inhabitants of the Metropolitan citie Ierusalem whereas in the former he stiled himself king of Israel proposing precepts mete for al the twelue tribes and al vulgar men desirous and beginning to serue God In both bookes for more auctoritie sake making mention of his godlie renowmed father the Royal Prophet Dauid with his owne title also of king But in this third booke he only expresseth his proper name Salomon whom God singularly loued wherof he was called Idida Because this alone without mention of father or king was most conuenient for the Perfect who not as seruants or yong scholars are moued by feare of auctoritie but as children are swetly drawne by loue And this he writte in verse intitling it not simply a Canticle but The Canticle of Canticles as preeminent aboue other Canticles The bridal songue for the Mariage to be solemnized betwen God himself and his glorious spouse For though al holie Scriptures are the spiritual bread and food of the faithful yet al are not meate for al at al seasons Some parts are not for sinners nor for beginners nor for such as are yet in the way towards perfection but only for the perfect According to the Apostles doctrine Milke is for children that are yet vnskilful of the word of iustice But strong meate is for the perfect them that by custom haue their senses
exercised to the discerning of good and euil With what moderation therfore and humilitie this Canticle of Gods perfect spouse may be read the discrete wil consider and not presume aboue their reach but be wise with sobrietie For here be very high and hidden Mysteries as Origen teacheth in his lerned Commentaries which S. Ierom translated into Latin and singularly commendeth and so much harder to be rightly vnderstood for that the feruent spiritual loue of the inward man reformed in soule and perfected in spirite is here vttered in the same vsual wordes and termes wherwith natural worldlie yea and carnal loue of the outward man old Adam corrupted by sinne is commonly expressed and are so much more dangerous to be mistaken as we are more addicted to proper wil priuate iudgement or subiect to carnal or passionate motions Wherfore it semeth most mete to kepe the same order in reading these three bookes which the auctor wise Salomon obserued in writing them And which Philosophers also folow in their forme of discipline For they first lerne and teach Moral Philosophie then Natural lastly Metaphisikes which is their Diuinitie As Salomon had geuen them example first teaching precepts of good life and maners in his Prouerbes after discoursing of natural thinges in Ecclesiastes deduced thence a conclusion which prophane Philosophers wel vnderstood not to contemne this world and finally cometh to high mystical Diuinitie in this supereminent Canticle written in an other stile in verse and in forme of a sacred Dialogue betwen Christ and his spouse or as Origen calleth it in forme of an Enterlude in respect of diuers speakers actors of diuers persons to whom the speaches are directed and of whom they are vttered For by the Spous or Bridgrome is not only vnderstood Christ as Man but also as God and the whole Blessed Trinitie to whom manie prayers praises and thankes are offered vp and by whom manie benefites are geuen praises returned promises made to his spouse Likewise by the Spouse or Bride the ancient fathers vnderstand three sortes of spouses al espoused to Christ and to God towitt his General Spouse the whole Church of the old and new Testaments of al that are and shal be perfect making one mystical bodie free from sinne without spotte or wrinkle sanctified in Christ Also his special spouse which is euerie particular holie soule And his singular spouse his most blessed most immaculate Virgin Mother This being the general summe of this excellent Canticle remitting the reader for explication therof to the lerned deuout Commenters both of ancient and late writers we shal also endeuour together the same contents more particularly not before the chapters because we can not there so conueniently distinguish the same by verses but in the margent Where we shal especially note the speakers as semeth more probable of euerie parcel according to the first sense not hauing rowme for more perteyning to the General spouse the Catholique Church which is the great and euerlasting holie Citie of God the eternal King SALAMONS CANTICLE OF CANTICLES WHICH IN HEBREW IS CALLED SIR HASIRIM CHAP. I. LET him kisse me with the kisse of his mouth because thy brestes are better then wine â smelling fragrantly of the best ointments Oile powred out is thy name therfore haue yongmaydes loued thee â Draw me we wil runne after thee in the odour of thine ointments The king hath brought me into his cellars we wil reioyce be glad in thee mindful of thy brests aboue wine the righteous loue thee â I am blacke but beutiful ô ye daughters of Ierusalem as the tabernacles of Cedar as the skinnes of Salomon â Doe not consider me that I am browne because the sunne hath altered my colour the sonnes of my mother haue fought against me they haue made me a keeper in the vinyards my vinyard I haue not kept â Shew me ô thou whom my soule loueth where thou feedest where thou lyest in the midday lest I beginne to wander after the flockes of thy companyons â If thou know not thyselfe ô most fayrest among wemen goeforth and folow after the steppes of the flockes and feede thy kiddes byside the tabernacles of the pastours â To my companie of horsemen in the chariotes of Pharao haue I likened thee ô my loue â Thy cheekes are beautiful as the turteldoues thy necke as iewels â We wil make thee cheynes of gold enamoled with siluer â Whiles the king was at his repose my spikenard gaue the odour thereof â A bundle of myrrhe my beloued is to me he shal abide betwen my brestes â A clustre of cypre my loue is to me in the vineyardes of Engaddi â Behold thou art fayre ô my loue behold thou art fayre thyne eyes are as of doues â Behold thou art fayre my beloued comlie our litle bed is florishing â The beames of our houses are of cedar our rafters of cypresse trees CHAP. II. I AM the flower of the filde and the lilie of the valley â As the lilie among the thornes so is my loue among the daughters â As the apletree among trees of the woddes so is my beloued among the sonnes Vnder his shadow whom I desired I sate and his fruite was sweete vnto my throte â He brought me into the wineceller he hath ordered in me charitie â Stay me vp with flowers compasse me about with apples because I languish with loue â His lefthand vnder my head and his righthand shal embrace me â I adiure you ô daughters of Ierusalem by the roes and the hartes of the fildes that you rayse not nor make the beloued to awake vntil herselfe wil. â The voice of my beloued behold he cometh leaping in the mountaines leaping ouer the little hilles â my beloued is like vnto a roe and to a fawne of hartes Behold he standeth behind our walle looking through the windowes looking forth by the grates â Behold my beloued speaketh to me Arise make hast my loue my doue beautiful one and come â For winter is now past the rayne is gone and departed â The flowers haue appeared in our land the time of pruning is come the voice of the turtledoue is heard in our land â the figgerree hath brought forth her greene figges the florishing vineyards haue geuen their sauour Arise my loue my beautiful one come â My doue in the holes of the rocke in the holow places of the wal shew me thy face let thy voice sound in mine eares for thy voice is sweete and thy face comely â Catch vs the litle foxes that destroy the vineyards for our vineyard hath florished â i My beloued to me and I to him who feedeth among the lilies â til the day breake and the shadowes decline Returne be like my beloued to a roe and to the fawne of hartes
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 adâibere 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 â because he is found of them that tempt him not and he appeareth to them that haue saith in him â For peruerse cogitations seperate from God and proued powre chasteneth the vnwise â because wisdom wil not enter into a malicious soule nor dwel in a bodie subiect to sinnes â 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 âniâ wing â For the spirite of wisdom is gentle and wil no ãâ¦ã the ââ for from his lippes because God is witnes of ãâ¦ã is a true searcher of his hart and an hâarâr ãâ¦ã cause the Spirite of our Lord âath ãâ¦ã who le world and that which contayneth al ãâ¦ã âudge of voice â For this cause he that speaketh ââââst thinges can not be hid neither shal the chastising iudgment passe him â For in the cogitations of the impâouâ there shal be examination and the hearing of his workes shal come to God to the chastising of his iniquities â Because the eare of ielousie heareth al thinges and the tumult of murmurings shal not be hid â 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 â Zeale not death in the errour of your life neither procure ye perdition by the workes of your handes â Because God made not death neither doth he reioyce in the perdition of the liuing â 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 â For iustice is pârpetual and immortal â 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 ãâ¦ã ââ and persecute the iust especially our Sauioââ ãâ¦ã their wickednes 23. Death came vpon man by the ãâ¦ã FOR they haue said thinking with the ãâ¦ã Little and with tediousnes is the time of ãâ¦ã the end of a man there is no recouââââ and ãâ¦ã knowne that hath returned from hel â because oe of ãâ¦ã were we borne and after this we shal be as if ãâ¦ã bene because the breath is a smoke in our nosthrels ââââch a sparke to moue our hart â 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 â and our name in time shal be forgotten and no man shal haue remembrance of our workes â 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 â Come therfore
found of them that seeke her â She preuenteth them that couete her that she first may shew herself vnto them â He that awaketh early to her shal not labour for he shal find her sitting at her doores â To thinke therfore of her is perfect vnderstanding and he that watcheth for her shal quickly be secure â 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 â For the beginning of her is the most true desire of discipline â 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 â and incorruption maketh to be next to God â Therfore the desire of wisdom leadeth to the euerlasting kingdom â If therfore you be delighted with thrones and with scepters ô ye kinges of the people loue wisdom that you may reigne for euer â Loue the light of wisdom al ye that beare rule ouer peoples â 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 â neither wil I goe with pyning enuie because such a man shal not be partaker of wisdom â But the multitude of the wise is the health of the round world and a wise king is the stabilitie of the people â 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 â the time of ten monethes was I brought together in bloud of the seede of man and the delectation of sleepe concurring â 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 â I was nourished in swadling clothes and great cares â For none of the kinges had other begynning of natiuitie â There is one entrance therfore into life to al men and like departure â For this cause I wished and vnderstanding was geuen me and I inuocated and the spirit of wisdom came vpon me â and I preferred her before kingdoms and thrones and riches I counted to be nothing in comparison offer â 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 â Aboue health and beautie did I loue her and purposed to haue her for light because her light can not be extinguished â And al good thinges came to me together with her and very much honestie by her handes â and I reioyced in al because this wisdom went before me and I was ignorant that she is the mother of al these â Which I lerned without fiction and doe communicate without enuie and her honestie I hid not â 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 â 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 â for in his hand are both we our wordes and wisdom and the knowlege and discipline of workes â 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 â the beginning end middes of times the permutations of changeable seasons and consummations of times â the courses of the yeare and dispositions of the starres â 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 â and whatsoeuer are hid thinges and not forsene I haue lerned for wisdom the worker of al taught me â 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 â gentle benigne stable certaine secure hauing al powre forseing al thinges and that conteyneth al spirites intelligible cleane subtile â For wisdom is more moueable then al moueable thinges and reacheth euerie where because of her cleannes â 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 â For she is the brightnes of eternal light the vnspotted glasse of Gods maiestie and the image of his goodnes â 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 â For God loueth none but him that dwelleth with wisdom â For she is more beautiful then the sunne and aboue al disposition of the starres being compared to light she is found the first â 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 â 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 â She glorifieth her nobilitie hauing consociation with God yea and the Lord of al hath loued her â For she is the mistresse of the discipline of God the chooser of his workes â And if riches be desired in life what is richer then wisdom which worketh al thinges â And if vnderstanding doe worke who is the worker of those things that are more then she â 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 â 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 â 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 â I shal haue for her sake glorie with the multitudes and honour with the ancient being yong â and I shââ be ââând sharpe in iudgement and in the sight of the mightie I shal be meruelous and the faces of princes wil meruel at me â Holding my peace they shal expect me and whiles I speake manie wordes they shallay their hands on their mouth â Moreouer by her I shal haue immortalitie and I shal leaue an eternal memorie to them that shal be after me â I shal dispose peoples and nations shal be subiect to me â Horrible kings hearing shal feare me in the multitude I shal seme good and in battel strong â Entring into my house I shal rest with her for her conuersation hath no bitternes nor her companie tediousnes but ioy and gladnesse â Thinking these thinges with myselfe and recording in my hart that immortalitie is in the kindred of wisedom â 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 â And I was a wittie childe and had gotten a good soule â And wheras I was more good I came to a bodie vndefield â 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 â and by thy wisdom didst appoint man that he should haue dominion of the creature that was made by thee â that he should dispose the round-world in equitie and iustice and execute iudgement in direction of hart â geue me wisdom the assistant of thy seates and repel me not from thy children â 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 â And if one be perfect among the children of men and thy wisdom be absent from him he shal be counted for nothing â Thou hast chosen me king to thy people and iudge of thy sonnes and daughters â 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 â 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 â 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 â for she knoweth al thinges vnderstandeth and shal conduct me in my workes soberly shal keepe me with her might â And my workes shal be acceptable and I shal gouerne thy people iustly and shal be worthie of the seates of my father â For who of men is able to know the counsel of God or who can thinke what God wil â For the cogitations of mortal men be fearful and our prouidences vncertaine â For the bodie that is corrupted burdeneth the soule and the earthlie habitation presseth downe the vnderstanding that thinketh manie thinges â 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 â And thy sense who shal know vnles thou geue wisdom and send thy holie spirit from on high â and so the pathes of them that are on the earth may be corrected and men lerne the thinges that please thee â 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 â and she brought him out of his sinne and gaue him powre to conteyne al thinges â After the vniust departed in his anger from her by the furie of brothers man slaughter perished â For whose cause when water destroyed the earth wisdom healed it againe gouerning the iust by contemptible wood â 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 â She deliuered the iust fleing from the impious that perished when the fyre came downe vpon Pentapolis â 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 â 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 â But wisdom hath deliuered them that obserue her from sorowes â 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 â In the fraude of the circumuenters of him she was present with him and made him honorable â 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. â She forsooke not the iust being sold but deliuered him from sinners and she went downe with him into the pitte â 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 â The iust people and seede without blame she deliuered from the nations that oppressed them â She entered into the soule of the seruant of God and stood against dreadful kinges in wonders and signes â 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
â and shal open her mouth in the churches of the Highest and shal glorie in the sight of his power â and in the middes of her people she shal be exalted and in the holie assemblie she shal be admired â and in the multitude of the elect she shal haue praise and among the blessed she shal be blessed saying â I come forth from the mouth of the Highest the first begotten before al creatures â I made that in the heauens there should rise light that faileth not and as a cloud I couered al the earth â I dwelt in the highest places and my throne is in the pillar of a cloude â 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 â and stood in al the earth and in al people â and in euerie nation I haue had the primacie â 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. â Then the creatour of al commanded and said to me he that created me rested in my tabernacle â and he said to me Inhabite in Iacob and inherite in Israel and take roote in myne elect â 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 â And so in Sion was I established and in the sanctified cittie likewise I rested and my power was in Ierusalem â 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 â I am exalted as a cedar in Libanus and as a cypres tree in mount Sion â As a palme tree in Cades am I exalted and as a rose plant in Iericho â As a faire oliue tree in the fieldes and as a plane tree by the water in the streates am I exalted â I gaue an odout as cinnamon aromatical balme as chosen myrrhe haue I geuen the sweetenes of odour â 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 â I haue spred out my boughes as the terebinth and my boughes are of honour and grace â I as a vine haue fructified sweetenes of odour and my flowers are fruite of honour and honestie â I am the mother of beautiful loue and of feare and of knowledge and of holie hope â In me is al grace of way and truth in me al hope of life and vertue â Passe to me al ye that desire me and be filled of my generations â For my spirit is sweete aboue honie and myne inheritance aboue honie and the honie combe â My memorie is vnto generations of worldes â They that eate me shal yet hunger and they that drinke me shal yet thirst â He that heareth me shal not be confounded and they that worke in me shal not sinne â They that explicate me shal haue life euerlasting â Al these thinges are the booke of life and the testament of the Highest the knowlege of truth â Moyses commanded a law in the preceptes of iustices and an inheritance to the house of Iacob and the promises to Israel â 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 â Who filleth wisdom as Phison and as Tigris in the daies of new fruites â Who replenisheth vnderstanding as Euphrates who multiplieth it as Iordan in the time of haruest â Who sendeth discipline as the light and assisting as Gehon in the day of vintage â Who first hath perfect knowledge of it a weaker shal not searche it out â For her cogitation shal abound aboue the sea and her counsels aboue the greate depth â I wisdom haue powred out riuers â 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 â I said I wil water my garden of plantes and wil inebriate the fruite of my medow â And hehold my sluse was made aboundant and my riuer came neere to a sea â Because I illuminated doctrine to al as the morning light I wil declare it far â 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. â 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 â 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 â The concord of bretheren and the loue of neighboures and man and wife wel agreeing together â Three sortes my soule hateth and I am greatly greeued at their life â A poore man proud a rich man a lyer an old man a foole and doting â The thinges that thou hast not gathered in thy youth how shalt thou find them in thy old age â How beautiful is iudgement for a grey head and for ancientes to know counsel â How beautiful is wisdom for the aged vnderstanding glorious and counsel â Much cunning is the croune of old men and the feare of God is their glorie â Nine thinges not to be imagined of the hart haue I magnified and the tenth I wil tel vnto men with my tongue â A man that hath ioy in his children liuing and seeing the subuersion of his enemies â 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 â Blessed is he that findeth a true freind and that declareth iustice to an eare that heareth â How great is he that findeth wisdom and knowlege but he is not aboue him that feareth our Lord. â The feare of God hath set it self aboue al thinges â blessed is the man to whom is geuen to haue the feare of God he that holdeth it to
they shal not inhabite nor walke therein and they shal not leape high into the congregation â Vpon the iudges seate they shal not sitte and the ordinance of iudgement they shal not vnderstand neither shal they declare discipline and iudgement and in parables they shal not be found â but they shal confirme the creature of the world and their prayer shal be in the worke of their art applying their soule searching in the law of the Highest CHAP. XXXIX Goldie knowlege 16. puritie of soule 20. humble conceipt of our selues 27. and consideration of eternal reward are good dispositions to spiritual contemplation THE wise man wil search out the wisdom of al the ancientes and wil be occupied in the prophetes â He wil keepe the narration of famous men and wil enter withal into the subtilities of parables â He wil search out the hidden senses of prouerbes and wil conuerse in the secretes of parables â In the middes of great men he wil minister and in the sight of the president he shal appeare â He shal passe into the land of strange nations for he shal trie good and euil in men â He wil geue his hart to watch early vnto our Lord that made him and he wil pray in the sight of the Highest â He Wil open his mouth in prayer and wil entreate for his sinnes â For if it shal please our great Lord he wil fil him with the spirit of vnderstanding â and he wil power forth the wordes of his wisdom as showres and in prayer wil confesse to our Lord. â And he wil direct his counsel and discipline and in his secretes he wil consult â He wil open the discipline of his doctrine and wil glorie in the law of the testament of our Lord. â Manie wil praise his wisdom and it shal not be abolished for euer â The memorie of him shal not depart and his name shal be required from generation to generation â Nations shal declare his wisdom and the church wil shew forth his praise â If he continew he shal leaue a name more then a thousand and if he rest it shal profite him â I wil yet consult that I may declare For as with furie I am replenished â In voice he saith Heare me ye diuine fruites and as the rose planted vpon the riuers of waters fructifie ye â As Libanus haue ye the odours of sweetnes â Florish ye flowres as the lilie and geue forth an odour and bring forth leaues in grace and praise with songue and blesse our Lord in his workes â Geue magnificence to his name and confesse vnto him in the voice of your lippes and in songues of the lippes and harpes thus shal ye say in confession â Al the workes of our Lord are exceeding good â At this word the water stood as an heape and at the word of his mouth as it were receptacles of waters â because in his commandment placabilitie is made and there is no diminishing of his saluation â The workes of al flesh are before him and there is nothing hid from his eyes â From world to world he beholdeth and nothing is meruelous in his sight â It is not to be saied What is this or what is that for al thinges shal be sought in their time â His blessing hath ouerflowed as a streame â And as a flood hath watered the drie land so his wrath shal inherite the nations that haue not sought him â euen as he turned waters into drught and the earth was made drie and his waies are direct to the waies of them so to sinners stumbling blockes in his wrath â Good thinges were created for the good from the beginning so for the wicked good thinges and euil â The beginning of the thing necessarie for the life of men water fire and yron salt milke and bread of flower and honie and the cluster of grape and oyle clothing â Al these shal be conuerted to saintes into good so also to the impious and to sinners into euil â There are spirites that were created for vengeance and in their furie they haue confirmed their tormentes â in the time of consummation they shal power our strength and they shal accomplish the furie of him that made them â Fire haile famine and death al these were created for vengeance â the teeth of beastes and scorpions and serpentes and sword reuenging the impious vnto destruction â In his commandmentes they shal make merrie and on the earth they shal be prepared when nede is and in their times they shal not pretermitte a word â Therefore from the beginning I was confirmed and I haue consulted and thought and leaft written â Al the workes of our Lord are good he wil geue euerie worke in his houre â It is not to be said This is worse then that for al shal be approued in their time â And now with al hart and mouth praise ye and blesse the name of our Lord. CHAP. XL. The first matter of spiritual meditation may be mans miserie contracted by original sinne 4. and increased by actual 17. reliued by God grace 22. which geueth manie benefites 27. man adding his voluntarie cooperation GREAT trauel is created to al men and an heauie yoke vpon the children of Adam from the day of their coming forth of their mothers wombe vntil the day of their burying into the mother of al. â Their cogitations and feares of the hart imagination of thinges to come and the day of their ending â from him that sitteth vpon the glorious seate vnto him that is humbled in earth ashes â From him that weareth hyacinth and beareth the crowne euen to him that is couered with rude linen furie enuie tumult wauering and the feare of death anger perseuering and contention â and in the time of repose in bed the sleepe of night changeth his knowlege â A litle is as nothing in rest and afterward in sleepe as in the day of watchâ â He is trubled in the vision of his hart as he that hath escaped in the day of battel In the time of his safetie he rose vp and merueleth at noe feare â With al flesh from man euen to beast and vpon sinners seuenfold â Beside these thinges death bloud contention and sword oppressions famine and contrition and scourges â for the wicked al these were created and for them the floud was made â Al thinges that are of the earth shal turne into the earth and al waters shal returne into the sea â Al bribing and iniquitie shal be cleane taken away and fidelitie shal stand for euer â The riches of the vniust shal be dried vp as a riuer and they shal sound as great thunder in rayne â In opening his handes he shal reioyce so transgressors shal pine away in consumption â The nephewes of the impious shal not multiplie boughes nor vncleane
the tribes of Iacob â Blessed are they that saw thee and were honored in thy freindshipe â For we liue by life only but after death our name shal not be such â Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might â Neither did any word ouercome him and his bodie prophecied being dead â In his life he did wonders and in death he wrought meruelous thinges â In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth â And there was leaft a verie smal nation and a prince in the house of Dauid â Some of them did that which pleased God but others committed manie sinnes â Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water â In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines â Then were their harts and hands moued and they were in sorow as trauailing wemen â And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice â He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete â He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them â For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God â In his daies the sunne returned backward added life to the king â By a great spirite he saw the last thinges and comforted the mourners in Sion â For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie â His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine â He was directed by God into the repentance of the nation and he tooke away the abominations of impietie â And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie â Except Dauid and Ezechias and Iosias al committed sinne â For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God â For they gaue their kingdom to others and their glorie to a strange nation â They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie â For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe â Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs â For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies â And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power â How may we magnifie Zorobabel for he also was as a signet on the right hand â and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie â And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses â No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth â Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people â and his bones were visited and after death they prophecied â Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple â The height also of the temple was founded by him the duble building and high walles of the temple â In his daies the welles of waters flowed out and they were filled as the sea aboue measure â Who had care of his nation and deliuered it from perdition â Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court â As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes â And as the sunne shining so did he shine in the temple of God â As the rainbow that shineth among
the way of thy steppes â Our Lord standeth to iudge and he standeth to iudge peoples â 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 â Why do you consume my people and grinde the faces of the poore sayth our Lord the God of hostes â 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 â Our Lord shal make balde the crowne of the daughters of Sion and our Lord shal discouer their haire â In that day shal our Lord take away the ornament of shoes and litle moones â And cheynes and ouches and bracelettes and bonnettes â And the sheading combes and sloppes and tablettes and sweete balles and earlets â And ringes and pearles hanging on the forehead â And changes of apparel and shorte clokes and the fine linen and nedles â and loking glasses and launes and headbands and bonegraces â And for swete sauour there shal be stinke and for a girdle a corde and for frisled haire baldnes and for stomacher hairecloth â Thy fayrest men also shal fal by the sworde and thy strong ones in battle â 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 â 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 â 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 â 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 â 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 â 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 â 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 â Now therfore ye inhabitants of Ierusalem and men of Iuda iudge betwen me and my vineyard â 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 â 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 â 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 â 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 â 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 â These thinges are in my eares sayth the Lord of hostes vnles manie great and fayre houses become desolate without an inhabiter â For ten acres of the vineyards shal yeld one litle flagon and thirtie busheles of seede shal yeld three busheles â Woe to you that rise vp earely to folow drunkennes and to drinke euen vntil euening that you may be inflamed with wine â 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 â 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 â 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 â And man shal be bowed and man shal be humbled and the eies of the loftie shal be brought law â And the Lord of hostes shal be exalted in iudgement and the holie God shal be sanctified in iustice â And the lambes shal feede according to their order and strangers shal eate the deserts turned into frutefulnes â Woe to you that draw iniquitie in cordes of vanitie sinne as the linke of a wayne â 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 â Woe vnto you that cal euil good and good euil putting darknes light and light darknes putting bitter for swete swete for bitter â Woe to you that are wise in your owne eies and prudent before yourselues â Woe to you that are mightie to drinke wine stout men in drunkennes â Which iustifie the impious for giftes and take away the iustice of the iust from them â 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 â 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 â And they that cal this people blessed seducing them and that are called blessed shal be throwen headlong â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â Woe to Assur he is the rod of my furie and the staffe myne indignation is in their handes â 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 â 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 â For he shal say â Are not my princes with al kinges Is not as Charcamis so Calano and as Arphad so Emath Is not as Damascus so Samaria â Euen as my hand hath found the kingdomes of the idol so also their idols of Ierusalem of Samaria â Shal I not as I haue done to Samaria and her idols so do to Ierusalem and her idols â 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 â 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 â 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 â 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 â 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 â 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 â 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 â And the remaynes of the woode of his forest for the fewnes shal be numbred and a child shal write them â 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 â The remnant shal be conuerted the remnant I say of Iacob to the strong God â 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 â For our Lord the God of hostes shal make consummation and abbridgement in the middes of al the earth â 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 â For yet a litle and a very litle and mine indignation and furie vpon their wickednes shal be consummate â 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 â 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 â He shal come into Aiath he shal passe into Magron at Machmas he shal commend his vessels â They haue passed in hast Gaba is our seate Rama was astonied Gabaath of Saul fled â Neay with thy voice ô daughter of Gallim attend Laisa seelie poore Anathoth â Medemena is remoued ye inhabitants of Gabin take courege â 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 â 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 â 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 â And the Spirite
of health 2. He sheweth them al his riches 5. for which I saie reprehendeth him and prophecieth that the Babylonians wil spoile Ierusalem AT THAT time Merodach Baladan the sonne of Baladan king of Babylon sent letters giftes to Ezechias for he had heard that he had bene sicke and was recouered â And Ezechias reioyced vpon them and he shewed them the storehouse of aromatical spices and of siluer and of gold and of sweete odours and of the best oyntment and al the store houses of his furniture and al thinges that were found in his treasures There was not anie thing which Ezechias shewed them not in his house and in al his dominion â But Isaie the prophet went in to Ezechias the king and said to him What sayd these men and from whence came they to thee And Ezechias sayd From a far countrie they came to me from Babylon â And he sayd What saw they in thy house And Ezechias sayd al thinges that are in my house haue they sene there was not anie thing which I haue not shewed them in my treasures â And Isaie sayd to Ezechias Heare the word of the Lord of hostes â Behold the daies shal come and al thinges that are in thy house and that thy fathers haue layd vp for treasure vntil this day shal be taken away into Babylon there shal not any thing be leaft sayth our Lord. â And of thy children which shal come forth of thee whom thou shalt beget they shal take away and they shal be eunuches in the palace of the king of Babylon â And Ezechias sayd to Isaie The word of our Lord which he hath spoken is good And he said Onlie be there peace and truth in my daies CHAP. XL. The prophet comforteth the people with Christs coming to remitte sinnes 3. Before whom S. Iohn Baptist shal preach penance 6. sheweth mans imbecilitie 9. Gods Maiestie 18. the vanitie of idols 27. and fal of them that feare not God BE comforted be comforted my people saith your God â Speake to the hart of Ierusalem and cal to her because her malice is accomplished her iniquitie is forgeuen she hath receiued of the hand of our Lord duble for al her sinnes â The voice of one crying in the desert Prepare the way of our Lord make streight the pathes of our God in the wildernes â Euerie valley shal be exalted and euerie mountaine and litle hil shal be humbled crooked thinges shal become streight and rought wayes playne â And the glorie of our Lord shal be reueled and al flesh together shal see that the mouth of our Lord hath spoken â The voice of one saying Crie And I sayd What shal I crie Al flesh is grasse and al the glorie therof as the floure of the filde â The grasse is withered and the floure is fallen because the spirit of our Lord hath blowen on it In deede the people is grasse â the grasse is withered and the floure is fallen but the word of our Lord abideth for euer â Vpon an high mountayne get thee vp thou that euangelizest to Sion exalt the voice in strength which euangelizest to Ierusalem exalt it feare not Say to the cities of Iuda Behold your God â behold our Lord God shal come in strength and his arme shal haue dominion behold his reward is with him and his worke before him â As a shepheard shal he feede his flocke in his arme shal he gather together the lambes and in his bosome shal he lift them vp and them with yong himself shal carie â Who hath measured the waters with his fist and poundered the heauens with a spanne who hath poysed with three fingers the huge greatnes of the earth and wayed the mountaines in weight and the litle hilles in balance â Who hath holpen the spirit of our Lord or who hath bene his counseler and shewed to him â With whom hath he taken counsel and who hath instructed him and taught him the path of iustice and taught him knowlege and shewed him the way of prudence â Behold the Gentiles are as a droppe of a bucket and are reputed as the moment of a balance behold the ilandes are as a litle dust â And Libanus shal not suffice to kindle the fyre and the beastes therof shal not be sufficient for holocaust â Al nations as if they were not so are they before him and they are reputed of him as nothing and a vaine thing â To whom then haue you made God like or what image wil you set to him â Hath the artificer cast a sculptil or hath the goldsmith figured it with gold or the siluersmith with plates of siluer â Strong wood and that which wil not putrifie hath he chosen the wise artificer seeketh how he may set vp a sculptile which may not be moued â Why doe you not know why haue you not heard why hath it not bene told you from the beginning Haue you not vnderstood the fundations of the earth â He that sitteth vpon the compasse of the earth and the inhabitants therof are as locustes he that stretcheth out the heauens as nothing spreddeth them as a tent to dwel in â He that maketh the searchers of secretes as if they were not that hath made the iudges of the earth as a vayne thing â and in deede their stocke was neither planted nor sowen nor rooted in the earth sodenly he hath blowen vpon them and they haue withered and a whirle wind shal take them away as stubble â And to whom haue ye likened me and made me equal saith the holie one â Lift vp your eies on high and see who hath created these thinges he that bringeth out the host of them in number and calleth them al by name by the multitude of his force and strength and power not one of them was missing â Why sayest thou Iacob and speakest thou Israel My way is hid from our Lord and my iudgement is passed ouer of my God â Why knowest thou not or hast thou not heard our Lord is God euerlasting which hath created the endes of the earth he shal not faile nor labour neither is there searching out of his wisdome â Which geueth strength to the wearie and to them that are not multiplieth force and strength â Children shal faynte and labour and yongmen shal fal by infirmitie â But they that hope in our Lord shal change their strength they shal take winges as eagles they shal runne not labour they shal walke and not fainte CHAP. XLI God pleading against idolaters sheweth his powre and goodnes by his benefites bestowed vpon the Iewes 17. With promise of perpetual protection 21. Wheras their vaine idols can no way profite them LET the ilands hold their peace before me and the Gentiles change their strength let them come neere and then speake let vs
Lord of hostes is his name thy redemer the holie one of Israel shal be called the God of al the earth â 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 â For a moment a litle while haue I forsaken thee in great mercies wil I gather thee â 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. â 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 â 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 â Poore litle one shaken with tempest without al comfort behold I wil lay thy stones in order and wil found thee in sapphires â 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 â Al thy children taught of our Lord a multitude of peace to thy children â 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 â Behold the borderer shal come which was not with me thy stranger sometime shal be ioyned to thee â 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 â Euerie vessel that is made agaynst thee shal not prosper and euerie tongue resisting thee in iudgement thou shalt iudge â 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 â Why bestow you siluer not for bread your labour not for saciety Hearing heare ye me and eate that which is ââd and your soule shal be delighted in fatnes â 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 â Behold I haue geuen him for a witnes to the peoples for a prince and master to the Gentiles â 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 â Seeke ye our Lord whiles he may be found inuocate him whiles he is neere â 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 â For my cogitations are not your cogitations nor your wayes my wayes sayth our Lord. â For as the heauens are exalted aboue the earth so are my wayes exalted aboue your wayes and my cogitations aboue your cogitations â 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 â 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 â 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 â 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 â 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 â And let not the sonne of the stranger that cleaueth to our Lord say By seperation the Lord wil diuide me from his people â And â 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 â 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 â 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 â 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 â Sayth our Lord God that gathereth the dispersed of Israelâ As yet wil I gather vnto it the gathered together therof â Al ye beasts of the fielde come to deuoure al ye beastes of the forest â His watchmen al blind haue bene ignorant dume dogges not able to barke seing vaine thinges sleeping and louing dreames â And most inpudent dogges they haue knowne no sacieâie 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 â 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. âââ 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 lâde 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 â Let peace come let him rest in his bed that hath walked in his direction â But come you hither ye children of the witch the seede of the aduouterer and of the harlot â 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 â Which take comforte in the goddes vnder euerie thicke greenetree immolating your litle ones in the torrents vnder the high rockes â 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 â Vpon an high and loftie mountaine thou hast layd thy bed and hast gone vp thither to immolate hostes â 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 â 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 â 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 â 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 â I wil declare thy iustice and thy workes shal not profite thee â 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 â 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 â 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 â 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 â 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 â I saw his wayes and haue healed him and reduced him and haue restored consolations vnto him and to them that mourne for him â 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
conceiued labour and brought forth iniquitie â They haue broken the egges of aspes and haue wouen the spiders webbes he that shal eate of their egges shal die and that which is nourished shal be hatched into a cockatrice â Their webbes shal not be for clothing neither shal they be couered with their workes their workes are vnprofitable workes and the worke of iniquitie is in their handes â Their feete runne to euil hasten to shede innocent bloud their cogitations are vnprofitable cogitations waste and destruction are in their wayes â They haue not knowen the way of peace and there is no iudgement in their steppes their pathes are become croked to them euerie one that treadeth in them knoweth not peace â For this cause is iudgement far from vs iustice shal not apprehend vs. We expected light and behold darkenesse brightnes we haue walked in darkenes â We haue groped as blind men for the wal and as without eies haue feeled we haue stumbled at noone day as in darkenes in darke places as the dead â We al shal roare as beares and as mourning doues we shal lament We haue expected iudgement and there is none saluation and it is far from vs. â For our iniquities are multiplied before thee and our sinnes haue answered to vs because our wicked doings are with vs our iniquities we haue knowen â to sinne and lie against our Lord and we were turned away so that we went not after our God that we spake calumnie and trangression we conceiued and spake from the hart words of lying â And iudgement was turned backward and iustice stood far of because truth hath fallen downe in the streete and equitie could not enter in â And truth grew into obliuion and he that departed from euil lay open to the praye and our Lord saw and it appeared euil in his eies because there is no iudgement â And he saw that there is not a man and he was astoined because there is none to oppose himself and his owne arme saued to himself and his iustice it self confirmed him â He is clothed with iustice as with a brestplate and is an helmet of saluation on his head he is clothed with garments of reuenge and is couered as with a mantel of zele â As vnto reuenge as it were vnto retribution of indignation to his aduersaries and recompence to his enemies he wil repay the like to the ilandes â And they of the West shal feare the name of our Lord and they of the rysing of the sunne his glorie when he shal come as a violent streame which the spirit of our Lord driueth â and there shal come a redemer to Sion and to them that returne from iniquitie in Iacob sayth our Lord. â This is my couenant with them sayth our Lord My spirit that is in thee and my wordes that I haue put in thy mouth shal not depart out of thy mouth and out of the mouth of thy seede and out of the mouth of thy seedes seede sayth our Lord from this present and for euer CHAP. LX. In the Church of Christ shal shine the light of true faith and sincere charitie 8. which shal be spredde in al nations and continue al times 15. replenished with manie ioyful graces 18. and eternal glorie ARISE be illuminated Ierusalem because thy light is come the glorie of our Lord is risen vpon thee â Because loe darkenes shal couer the earth a mist the peoples but vpon thee shal our Lord arise and his glorie shal be seene vpon thee â And the Gentiles shal walke in thy light and kinges in the brightnes of thy rising â Lift vp thine eies round about and see al these are gathered together they are come to thee thy sonnes shal come from a farre thy daughters shal rise from the side â Then shalt thou see abound and thy hart shal meruel and be enlarged when the multitude of the sea shal be conuerted to thee the strength of Gentiles shal come to thee â The inundation of camels shal couer thee the dromedaries of Madian and Epha al of Saba shal come bringing gold and frakincense and shewing forth prayse to our Lord. â Al the cattel of Cedar shal be gathered together vnto thee the rammes of Nabaioth shal minister to thee they shal be offered vpon my placable altar and I wil glorifie the house of my maiestie â Who are these that flie as cloudes and as doues to their windowes â For the ilandes expect me and the shippes of the sea in the begynning that I may bring thy sonnes from a farre their siluer their gold with them to the name of the Lord thy God and to the holie one of Israel because he hath glorified thee â And the children of strangers shal build thy walles and their kinges shal minister to thee for in mine indignation haue I stricken thee and in my reconciliation haue I had mercie vpon thee â And thy gates shal be open continually day and night they shal not be shut that the strength of the Gentiles may be brought to thee and their kinges may be brought â For the nation and the kingdome that shal not serue thee shal perish and the Gentiles shal be wasted with desolation â The glorie of Libanus shal come to thee the firretree and boxetree and pinetree together to adorne the place of my sanctification and the place of my feete I wil glorifie â And the children of them that humbled thee shal come crouching to thee and al that detracted from thee shal adore the steppes of thy feete and shal cal thee the citie of the Lord Sion of the holie one of Israel â For that thou wast forsaken and hated and there was none that passed by thee I wil make thee to be the pride of worldes a âoy vnto generation and generation â and thou shalt sucke the milke of the Gentiles and thou shalt be nurced with the tette of kinges and thou shalt know that I am the Lord that saue thee and thy redemer the strong one of Iacob â For brasse I wil bring gold and for yron I wil bring siluer and for wood brasse and for stones yron and I wil make thy visitation peace and thine ouerseers iustice â Iniquitie shal no more be heard in thy land waste and destruction in thy borders and saluation shal occupie thy walles and prayse thy gates â Thou shalt haue the sunne no more to shine by day neither shal the brightnes of the moone lighten thee but the Lord shal be vnto thee for an euerlasting light and thy God for thy glorie â Thy sunne shal goe downe no more and thy moone shal not be diminished because the Lord shal be vnto thee for an euerlasting light and the daies of thy mourning shal be ended â And thy people al iust for euer shal inherite the land the bud
Depart from me approch not to me because thou art vncleane these shal be smoke in my furie a fyre burning al the day â Behold it is written before me I wil not hold my peace but I wil render and repay into their bosome â your iniquities and the iniquities of your fathers together sayth our Lord that haue sacrificed vpon the mountaines and vpon the litle hilles haue reproched me I wil remeasure their first worke in their bosome â Thus saith our Lord As if a berrie be found in a cluster and it be said Destroy it not because it is a blessing so wil I doe for my seruants sake that I destroy not the whole â And I wil bring forth seede out of Iacob out of Iuda a possessour of my mountaines and mine elect shal inherite it and my seruants shal inhabite there â And the champaine countries shal be into foldes of flockes and the valley of Achor for the couche of heardes vnto my people that haue sought after me â And you that haue forsaken the Lord that haue forgotten my holie mount that sette a table to Fortune and offer libaments vpon it â I wil number you in the sword and you shal al fal by slaughter because I called and you haue not answered I spake and you haue not heard and you did euil in mine eies and you haue chosen the thinges that I would not â For this cause thus sayth our Lord God Behold my seruants shal eate and you shal be hungrie behold my seruants shal drinke and you shal be thirstie â Behold my seruants shal reioyce and you shal be confounded behold my seruants shal prayse for ioyfulnes of hart and you shal crie for sorow of hart and for contrition of spirit you shal howle â And you shal leaue your name for an othe to mine elect and the Lord God shal kil thee and wil cal his seruants by an other name â In which he that is blessed vpon the earth shal be blessed in God amen he that sweareth in the earth shal sweare by God amen because the former distresses are forgotten and because they are hid from myne eyes â For behold I create new heauens and a new earth and the former thinges shal not be in memorie and they shal not ascend vpon the hart â But you shal be glad and reioyce for euer in these thinges which I create because loe I create Ierusalem exultation and the people therof ioy â And I wil reioyce in Ierusalem and be glad in my people and there shal no more be heard in it the voice of weeping and the voice of crying â There shal no more be a childe of daies and an old man that shal not fil vp his dayes because the childe of an hundred yeares shal die and the sinner of an hundred yeares shal be accurst â And they shal build cities and inhabite and they shal plant vineyardes and eate the fruites therof â They shal not build and an others shal dwel they shal not plant and an other shal eate for according to the daies of the tree shal be the dayes of my people and they shal make old the workes of their handes â Myne elect shal not labour in vayne nor ingender in conturbation because it is the seede of the blessed of the Lord and their posteritie with them â And it shal be before they cal I wil heare as they are yet speaking I wil heare â The wulfe and the lambe shal feede together the lion and the oxe shal eate straw to the serpent dust shal be his bread they shal not hurt nor kil in al my holie mountaine sayth our Lord. CHAP. LXVI God who filleth heauen and earth wil dwel in the hart of the humble 3. For the sinnes of the Iewes Ierusalem shal be destroyed 5. The faith of Christ shal be propagated by the preaching of the Apostles 15. And Christ coming to iudge 19. al shal receiue according to their desertes THVS sayth our Lord â Heauen is my seate and the earth my foote stoole what is this house that you wil build to me and what is this place of my rest â My hand hath made al these thinges al these thinges haue bene done sayth our Lord. But to whom shal I haue respect but to the poore litle one and the contrite of spirit and him that trembleth at my wordes â He that immolateth an oxe is as he that should stay a man he that killeth a sheepe in sacrifice as he that should braine a dog he that offereth oblation as he that should offer swines bloud he that remembreth frankincense as he that should blesse an idol Al these thinges haue they chosen in their wayes and in their abominations their soule is delighted â Wherfore I also wil choose their delusions and the thinges that they feared I wil bring to them because I called and there was none that would answer I haue spoken and they heard not and they haue done euil in mine eies and haue chosen the thinges that I would not â Heare the word of our Lord ye that tremble at his word your brethren that hate you and reiect you for my name sake haue sayd Let the Lord be glorified we shal see in your ioy but they shal be counfounded â A voice of people from the citie a voice from the temple the voice of our Lord repaying retribution to his enemies â Before she traueled she brought forth before her time came to be deliuered she brought forth a man childe â Who euer heard such a thing and who hath sene the like to this why shal the earth trauel in one day or shal a nation be brought forth together because Sion hath traueled and brought forth her children â Shal not I that make others to bring forth children my self bring forth saith the Lord shal I that geue generation to others be barren sayth the Lord thy God â Reioyce with Ierusalem and be ioyful in her al ye that loue her be glad with her in gladnes al ye that mourne vpon her â that you may sucke and be filled of the breast of her consolation that you may milke and flow with delightes in al maner of her glorie â Because thus saith our Lord Behold I wil decline vpon her as it were a floud of peace and as a torrent ouerflowing the glorie of the Gentiles which you shal sucke at the breasts you shal be caried vpon the knees they shal speake you fayre â As if the mother would speake one fayre so wil I comfort you and in Ierusalem you shal be comforted â You shal see and your hart shal reioyce and your bones shal spring as an herbe and the hand of our Lord shal be knowen to his seruants and he shal be wrath with his enemies â Because loe our Lord wil come in fyre and his chariotes as
And thou sonne of man mourne in contrition of the loynes and in bitternes mourne before them â 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 â And the word of our Lord was made to me saying â Sonne of man prophecie and thou shalt say Thus saith our Lord God Speake The sword the sword is sharpened and fourbished â To kil victims it is sharpened to glitter it is fourbished thou that mouest the scepter of my sonne hast cut downe euerie tree â 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 â 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 â because it is proued and that when it shal ouerthrow the scepter it shal not be saith our Lord God â 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 â 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 â Be thou sharpened goe to the right hand or to the left whithersoeuer the appetite of thy face is â Yea and I wil clappe hand to hand and wil fil mine indignation I the Lord haue spoken â And the word of our Lord was made to me saying â 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 â Thou shalt make way that the sword may come to Rabbath of the children of Ammon and to Iuda into Ierusalem most fenced â 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 â 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 â 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 â 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 â But thou prophane impious prince of Israel whose day prefixed cometh in the time of iniquitie â 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 â 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 â 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 â 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 â Returne to thy scabbard in the place wherin thou wast created in the land of thy natiuitie I wil iudge thee â 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 â 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 â And thou sonne of man doest thou not iudge doest thou not iudge the citie of bloud â 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 â 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 â Those that are nere and that are far from thee shal triumph ouer thee thou filthie one noble great in destruction â Behold the princes of Israel euerie one in his arme haue bene in thee to shede bloud â 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 â My sanctuaries you haue despised and my sabbathes you haue polluted â 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 â The fathers shame they haue discouered in thee the vncleannes of the menstruous woman they haue humbled in thee â 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 â 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 â 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 â 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 â And I wil disperse thee into nations wil scatter thee into landes and wil make thy vncleannes to faile from thee â And I wil possesse thee in the sight of the Gentils and thou shalt know that I am the Lord. â And the word of our Lord was made to me saying â Sonne of
wayes and their inuentions haue I iudged them â 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 â And I haue spared my holie name which the house of Israel polluted among the Gentiles to which they entered in â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â And you shal remember your most wicked wayes and your studies not good and your iniquities and your wicked deedes shal displease you â 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 â 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 â and the desert land shal be tilled which once was desolate in the eyes of euerie wayfaringman â they shal say This land vntilled is become as a garden of pleasure and the desert cities and destitute and vndermined haue sitten fenced â 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 â 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 â 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 â And he led me about through them on euerie side there were verie manie vpon the face of the filde and exceeding drie â And he sayd to me Sonne of man thinkest thou these bones shal liue And I sayd Lord God thou knowest â And he sayd to me Prophecie of these bones and thou shalt say to them Drie bones heare ye the word of our Lord. â Thus saith our Lord God to these bones Behold I wil put spirite into you and you shal liue â 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. â 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 â 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 â 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 â And I prophecied as he had commanded me spirit entered into them they liued they stood vpon their feete an armie passing great â 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 â 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 â 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 â 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 â And the word of our Lord was made to me saying â 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 â And ioyne them one to the other for thee into one peece of wood and they shal be into an vnion in thy hand â And when the children of thy people shal say to thee speaking Doest thou not declare vnto vs what thou meanest by these â 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 â And the peeces of wood wherupon thou shalt write in thy hand
Blesse our Lord ye fountaines prayse and superexalt him for euer â Seas and riuers blesse ye our Lord prayse and superexalt him for euer â Whales and al things that moue in the waters blesse ye our Lord prayse and superexalt him for euer â Blesse our Lord al ye foules of heauen prayse and superexalt him for euer â Al beasts and cattel blesse ye our Lord prayse and superexalt him for euer â Sonnes of men blesse ye our Lord prayse and superexalt him for euer â Let Israel blesse our Lord prayse and superexalte him for euer â Priests of our Lord blesse ye our Lord prayse and superexalt him for euer â Seruants of our Lord blesse ye our Lord prayse and superexalt him for euer â Spirits and soules of the iust blesse ye our Lord prayse and superexalt him for euer â Holie and humble of hart blesse ye our Lord prayse and superexalt him for euer â 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. â Confesse ye to our Lord because he is good because his mercie is for euer â 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 â 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 â 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 â 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 â 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 â 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 â 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 â Then did the king promote Sidrach Misach and Abdenago in the prouince of Babylon â Nabuchodonosor the king to al peoples nations and tongues that dwel in the whole earth peace be multiplied vnto you â The high God hath wrought signes and meruelous thinges with me It hath pleased me therfore to publish â 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 â I saw a dreame that made me sore afrayd and my cogitations in my bed and the visions of my head disturbed me â 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 â Then came in the southsayers magicians Chaldees and diuiners and I told the dreame in their sight the solution therof they shewed me not â 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 â 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 â 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 â A great tree and strong and the height therof touching the heauen the sight therof was euen to the endes of al the earth â 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 â I saw in the vision of my head vpon my bed behold a watchman and an holie one descended from heauen â 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 â 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 â â 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 â 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 â 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 â 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
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 â 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 â They dranke wine and praysed their goddes of gold and of siluer of brasse of yron and of wood and of stone â 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 â 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 â 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 â Then al the kings wisemen going in could not neither read the writing nor declare the interpretation to the king â Wherewith king Baltassar was much trubled and his countenance was changed yea and his nobles were trubled â 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 â 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 â 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 â 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 â 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 â 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 â 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 â 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 â O king God the most high gaue to Nabuchodonosor thy father kingdom and magnificence glorie and honour â 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 â 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 â 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 â Thou also his sonne Baltassar hast not humbled thy hart wheras thou knowest al these thinges â 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 â Therfore from him is the ioynt of the hand sent which hath written this that is drawen â And this is the writing which is ordered MANE THECEL PHARES â And this the interpretation of the word MANE God hath numbred thy kingdom and hath finished it â THECEL thou art weighed in the balance and art found hauing lesse â PHARES thy kingdom is diuided and is geuen to the Medes and Persians â 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 â The same night was Baltassar the king of Chaldee slaine â 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 â And ouer them three princes of whom Daniel was one that the gouerners might render account to them the king might susteyne no truble â Daniel therfore passed al the princes and gouerners because there was the spirit of God more ample in him â 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 â Those men therfore said We shal not finde against this same Daniel any occasion vnles perhaps in the law of his God â Then the princes and the
that the beast was slaine and the bodie therof was perished and was committed to the fyre to be burnt â The power of the other beasts also was taken away and times of life were appointed them vntil time and time â I beheld therfore in the vision of the night and loe with the clowdes of heauen there came in as it were m the sonne of man and he came euen to the ancient of dayes and in his sight they offered him â And he gaue him powre and honour and kingdom and al peoples tribes tongues shal serue him his powre an eternal power that shal not be taken away and his kingdom that shal not be corrupted â My spirit trembled I Daniel was made sore afrayd at these thinges and the visions of my head trubled me â I came to one of the assistants and I asked the truth of him concerning al these thinges who told me the interpretation of the wordes and taught me â These foure great beasts are foure kingdoms which shal rise vp out of the earth â And they shal take the kingdom of the holie God most high they shal obteine the kingdom euen to world world of worldes â After this I would diligently lerne of the fourth beast which was very vnlike from al and exceding terrible his teeth and clawes of yron he did eate and breake in peeces the rest he stamped with his feete â and of the tenne hornes that he had on his head and of the other that had growen vp before which the three hornes fel and of that horne that had eyes and the mouth speaking great wordes and was greater then the rest â I beheld and loe that horne made warre agaynst the saints and preuailed ouer them â til the ancient of dayes came gaue iudgement to the saintes on High and the time came and the saintes obteyned the kingdom â And thus he sayd The fourth beast shal be the fourth kingdom in the earth which shal be greater then al the kingdoms and shal deuoure the whole earth and shal conculcate and breake it in peeces â Moreouer the tenne hornes of that same kingdom shal be tenne kinges and an other shal rise vp after them and he shal be mightier then the former and he shal bring downe three kinges â And he shal speake wordes agaynst the High one and shal destroy the saintes of the Highest and he shal thinke that he can change times lawes and they shal be deliuered into his hand euen n to a time times half a time â And iudgement shal sitte that might may be taken away and be broken and perish euen to the end â And kingdom and power and the greatnes of the kingdom that is vnder al the heauen be geuen to the people of the saintes of the Highest whose kingdom is an euerlasting kingdom and al kinges shal serue him and shal obey him â Hitherto the end of the word I Daniel was much trubled with my cogitations and my face was changed in me but the word I kept in my hart CHAP. VIII Daniel seeth a ramme with two hornes ouercomen by a goate with one horne 8. Which shal also be broken and foure lesse rise in place therof one of them prophaneth the temple in Ierusalem and taketh away the daylie sacrifice 15. And Gabriel the Archangel expoundeth the vision IN the third yeare of the reigne of Baltassar the king a vision appeared to me â I Daniel saw in my vision after that which I had sene in the beginning when I was in Susis the castel which is in the prouince of Aelam and I saw in the vision that I was ouer the * gate Vlai â I lifted vp mine eyes and saw and behold one ramme stood before the marrice hauing highe hornes one higher then an other growing vnder â Afterward I saw the ramme pushing with the hornes against the Weast against the North and against the South and al beasts could not resist him nor be deliuered out of his hand and he did according to his wil was magnified â And I vnderstood and behold a buckgoate came from the West vpon the face of the whole earth he touched not the ground Moreouer the buckgoate had a notable horne betwen his eyes â And he came euen to that ramme with the hornes which I had sene standing before the gate he ranne towards him in the violence of his strength â And when he had approched nere the ramme he was wood against him and stroke the ramme and he brake his two hornes and the ramme could not resist him and when he had cast him on the ground he trode him and no man could deliuer the ramme out of his hand â And the buckgoate became exceding great and when he was growne the great horne was broken and there rose vp foure hornes vnder it by the foure windes of heauen â And out of one of them came forth g one litle horne and it was made great against the South and against the East and against the strength â And it was magnified euen vnto the strength of heauen and it threw downe of the strength and of the starres and trode them â And it was magnified euen vnto the prince of the strength and from him it tooke the continual sacrifice and threw downe the place of his sanctification â And strength was geuen against the continual sacrifice because of sinnes and truth shal be throwen prostrate on the ground and he shal doe and shal prosper â And I heard h one of the saincts spea king one sainte sayd to an other I know not to whom that spake How long the vision and the continual sacrifice and the sinne of the desolation that is made and the sanctuarie and the strength shal be conculcate â And he sayd to him Vnto the euening morning two thousand three hundred the sanctuarie shal be clensed â And it came to passe when I Daniel saw the vision and sought the vnderstanding behold there stood in my sight as it were the forme of a man â And I heard the voice of a man betwen the bankes of Vlai and he cried and sayd Gabriel make this man vnderstand the vision â And he came and stood nere where I stoood and when he was come trembling I fel on my face he sayd to me Vnderstand k sonne of man that in the time of the end the vision shal be accomplished â And when he spake to me I fel flat on the ground and he touched me and sette me vp in my standing â and sayd to me I wil shew thee what thinges are to come in the last of the malediction because the time hath his end â The ramme which thou sawest haue hornes is the king of the Medes and Persians â Moreouer the buckgoate is the king of the Graecians and the great horne that was betwen his
voice Great art thou ô Bel and there is not any deceite with thee â 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 â And the king sayd I see the steppes of men wemen and of infantes And the king was angrie â 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 â The king therfore them he deliuered Bel into the powre of Daniel who ouerthrewe him his temple â And there was a great dragon in that place the Babylonians worshipped him â And the king sayd to Daniel Loe now thou canst not say that this same is not a liuing god adore him therfore â And Daniel sayd The Lord my God I doe adore because he is the liuing God â 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 â 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 â 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 â And they sayd when they were come to the king Deliuer vs Daniel otherwise we wil kil thee thy house â The king therfore saw that they pressed vpon him vehemently and compelled by necessity he deliuered Daniel to them â Who cast him into the lake of lions and he was there six dayes â 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 â 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 â 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 â And Habacuc sayd Lord Babylon I haue not sene and the lake I know not â 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 â And Habacuc cried saying Daniel take the dinner that God hath sent to thee â And Daniel sayd Thou hast remembred me ô God and hast not forsaken them that loue thee â And Daniel rysing vp did eate Moreouer the Angel of our Lord restored Habacuc forth with in his place â 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 â 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 â But those that had bene the cause of his perdition he cast into the lake and they were deuoured in a moment before him â 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
your beds in the morning light they doe it because their hand is against God â And they haue couered fildes and violently taken and houses forcibly taken away and oppressed the man and his house the man and his inheritance â Therfore thus saith our Lord Behold I purpose euil vpon this familie whence you shal not take away your neckes and you shal not walke prowd because it is a very euil time â In that day a parable shal be taken vp vpon you and a songue shal be sung with sweetnes of them that say With depopulation we are wasted part of my people is changed how shal he depart from me wheras he returneth that wil diuide our regions â For this cause thou shalt haue none casting the cord of lot in the assemblie of our Lord. â Speake ye not speaking It shal not droppe vpon these confusion shal not apprehend them â The house of Iacob saith Way is the spirit of our Lord abridged or are his cogitations such Are not my wordes good with him that walketh rightly â And on the contrarie my people is risen vp as an aduersarie from aboue the cote you haue taken away the cloke them that passed simply you turned into battel â The wemen of my people you haue cast out of the house of their delicacies from their litle ones you haue taken my praise for euer â Arise and goe because you haue no rest here For the vncleannes therof it shal be corrupted with a sore putrefaction â Would God I were not a man hauing the spirit and that I did rather speake a lie I wil distil to thee into wine and into drunkennes and it shal be this people vpon whom it is distilled â Gathering I wil gather thee wholly together ô Iacob I wil bring together the remnant of Israel into one I wil put them together as a flocke in the fold as cattel in the middes of sheepcotes they shal make a tumult by reason of the multitude of men â For he shal ascend opening the way before them they shal diuide and passe through the gate and shal enter by it and their king shal passe before them and our Lord in the head of them CHAP. III. For the sinnes of the rich opressing the poore 5. of falfe prophets flatering for lucre 9. and of Iudges peruerting iustice 12. Ierusalem and the temple shal be destroyed AND I sayd Heare ye princes of Iacob ye dukes of the house of Israel Why is it not your part to know iudgement â which hate good and loue euil which violently take away their skinnes from them and their flesh from their bones â Which haue eaten the flesh of my people and haue stead their skinne from them and haue broken and cut their bones as in a kettle as it were flesh in the middes of a potte shal they crie to our Lord and he wil not heare them and he wil hide his face from them at that time as they haue done wickedly in their inuentions â Thus sayth our Lord vpon the prophets that seduce my people that bite with their teeth nnd preach peace and if a man geue not something in their mouth they sanctifie battel vpon him â Therfore there shal be nigt to you for vision and darkenes to you for diuination and the sunne shal goe downe vpon the prophets the day shal be darkened ouer them â And they shal be confounded that see visions and the diuiners shal be confounded and al shal couer their faces because there is no answer of God â But yet I am replenished with the strenght of the spirit of our Lord with iudgement and power to declare vnto Iacob his wickednes and to Israel his sinne â Heare this ye princes of the house of Iacob and ye iudges of the house of Israel which abhorre iudgement peruert al right thinges â Which build Sion in bloud and Ierusalem in iniquitie â Her princes iudged for gifts and her priests taught for wages and her prophets diuined for money they rested vpon our Lord saying Why is not our Lord in the middes of vs euils shal not come vpon vs. â For this because of you Sion shal be ploughed as a filde and Ierusalem shal be as an heape of stones and the mount of the temple as the high places of forests CHAP. IIII. Manie Gentiles shal beleue in Christ 6. and lastly the multitude of Iewes 8. In the meane time the two tribes shal be caried into captiuitie and be deliuered againe AND it shal be In the later end of dayes there shal be the mount of the house of our Lord prepared in the toppe of mountaines and high about the hilles and peoples shal flow to it â And manie nations shal hasten shal say Come let vs goe vp to the mountaine of our Lord to the house of the God of Iacob he wil teach vs of his wayes and we shal goe in this pathes because out of Sion shal the law goe forth and the word of our Lord out of Ierusalem â And he shal iudge betwen manie peoples and he shal rebuke strong nations vnto a far of and they shal cut their swordes into culters and their speares into spades nation shal not take sword against nation and they shal no more learne to make battel â And euerie man shal sitte vnder his vine vnder his figtree and there shal be none to make them afrayd because the mouth of the Lord of hosts hath spoken it â Because al peoples wil walke euerie one in the name of his God but we shal walke in the name of the Lord our God for euer and euer â In that day saith our Lord I wil gather her that halteth and her that I had cast out I wil gather vp her whom I had afflicted â And I wil make her that halted into a remnant and her that had laboured into a mightie nation and our Lord wil reigne ouer them in mount Sion from this time now and for euer â And thou the towre of flocke clowdie of the daughter of Sion shal come to thee and the first powre shal come the kingdom to the daughter of Ierusalem â Now why art thou drawne together with pensifnes why is there not a king to thee or is thy counselor perished because sorow hath apprehended thee as a woman in trauel â Sorow thou labour ô daughter of Sion as a woman in trauel because now shalt thou goe out of the citie and shalt dwel in the countrie and shalt come euen to Babylon there thou shalt be deliuered there our Lord wil redeme thee out of the hand of thine enemies â And now manie nations are gathered together vpon thee which say Let her be stoned and let our eye looke vpon Sion â But they haue not knowne the cogitations of our Lord and haue not vnderstood his counsel
I WIL BRING MY SERVANT THE ORIENT â 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 â 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 â 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 â And tow oliue trees vpon it one on the right hand of the lampe and one on the left hand therof â And I answered and I sayd to the Angel that spake in me saying What are these thinges my Lord â 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. â 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 â 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 â And the word of our Lord was made to me saying â 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 â 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 â 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 â 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 â And he sayd to me saying Why knowest thou not what these are And I sayd No my Lord. â 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 â 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 â 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 â 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 â 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 â 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 â And behold a talent of lead was caried and loe one woman sitting in the middes of the amphore â 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 â 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 â And I sayd to the Angel that spake in me Whither do these carie the amphore â 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 â In the first chariot red horses in the second chariot blacke horses â and in the third chariot white horses and in the fourth chariot speckled horses strong â And I answered and sayd to the Angel that spake in me What are these thinges my Lord â 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 â 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 â 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 â 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. â And the word of our Lord was made to me saying â 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 â 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 â 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. â 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 â And the crownes shal be to Helem and Tobias and Idaias and Hem the sonne of Sophonias a memorial in the
table of our Lord is contaminated and that which is layd therupon is contemptible with the fyre that deuoureth it â And you haue sayd Loe of labour and you puffed at it sayth the Lord of hosts and you brought in of robberies the lame the sicke and brought in a gift Why shal I receiue it of your hand sayth our Lord â Cursed is the deceitful that hath in his flocke a male and making a vow immolateth the feeble to our Lord because I am a great King sayth the Lord of hosts and my name is dreadful among the Gentils ANNOTATIONS CHAP. I. 10. I haue no vvil in you Manie Prophets as vve haue often noted did foreshevv the reiection of the Ievves and vocation of the Gentils but none more plainly then this here by vvhom God expresly sayth I haue no vvil in you and I vvil not receiue gift of your hand The reason is also explicated in this chapter because God most peculiarly louing them they vvere stil vngratful and disspised him committing sinnes vpon sinnes And therfore in their place he would bring in the Gentils and that not anie one or fevv nations but al from the rising of the sunne to the going downe therof should sovvner or later come into his Church 11. In euerie place there is sacrificing God not only changed and multiplied his people but also changed and bettered his Sacrifice For in place of sacrificing cattel birdes and other weake and poore creatures vvhich vvere not able to purge sinnes and vvere also polluted oftentimes by the sinnes of them that offered the same God here promiseth a most effectual pure excellent daylie Sacrifice to continevv perpetually in al places of his Church that can not be polluted VVhich accordingly our Blessed Redemer and Sauiour instituted of his ovvne bodie and bloud in the formes of bread and vvine As al ancient Fathers proue by this place amongst others So S. Iustinus Martyr teacheth in dialogo cum Triphone S Cyprian li. 4. â 18. aduersus Iudaeos S. Damascen li 4. c. 14 de âide Orthodoxa S. Ierom S. Theodoret and S. Cyril in their commentaries vpon this place S. Augustin li 18 c. 35. de ciuit S. Chrysostom in Ps 95. and Orat. 2. contra Iudaeos shevving plainly and vrging the Ievves and al oppugners of this Catholique beleefe and doctrine that this prophecie is no otherwise fulfilled but in the daylie Sacrifice of the Church For that here is prophecied an other Sacrifice distinct and different from the Ievves sacrifices neither vvere sacrifices offered in al the vvorld neither could be ordinarily offered out of Ierusalem But of this most sacred Mysterie and particularly that it is here prophecied here is so much published by ancient and late vvriters that more nedeth not to be here added CHAP. II. Priestes are further reprehended because they discharged not wel their great office 10. Both they and others offended in marying strangers 14. They ought to loue and not lightly dismisse their wiues AND now to you this commandment ô ye priests â If you wil not heare and if you wil not set it vpon the hart to geue glorie to my name sayth the Lord of hosts I wil send vpon you pouertie wil curse your blessings and I wil curse them because you haue not set it vpon the hart â Behold I wil cast forth to you the arme and wil spinkle vpon your face the dung of your solemnities and it shal take you with it â And you shal know that I sent you this commandment that my couenant might be with Leui sayth the Lord of hosts â My couenant was with him of life and peace I gaue him feare and he feared me and at the face of my name he was afrayd â The law of truth was in his mouth and iniquitie was not found in his lippes in peace and in equitie he walked with me and turned away manie from iniquitie â For the lippes of the priest shal keepe knowlege and the law they shal require of his mouth because he is the angel of the Lord of hosts â But you haue departed out of the way and haue scandalized manie in the law you haue made voide the couenant of Leui sayth the Lord of hosts â For which cause I also haue made you contemtible and base to al peoples as you haue not kept my wayes and haue accepted face in the law â Why is there not one father of vs al hath not one God created vs why then doth euerie one of vs despise his brother violating the couenant of our fathers â Iuda hath transgressed and abomination was done in Israel and in Ierusalem because Iudas hath contaminated the sanctification of our Lord which he loued and hath had the daughter of a strange god â Our Lord wil destroy the man that hath done this the master the scholar out of the tabernacles of Iacob him that offereth gift to the Lord of hosts â And this agayne haue you done you couered the altar of the Lord with teares with weeping and howling so that I haue respect no more to sacrifice neither do I accept any placable thing at your hand â And you haue sayd For what cause because the Lord hath testified betwen thee and the wife of thy youth whom thou hast despised and she thy partaker and the wife of thy couenant â Did not one make and the residue of the spirit is his And what doth one seeke but the seede of God Keepe ye then your spirit and the wife of thy youth despise thou not â When thou shalt hate dismisse sayth our Lord the God of Israel but iniquitie shal couer his garment saith the Lord of hosts keepe ye your spirit and do not despise â You haue in your wordes made our Lord to labour and you sayd Wherein haue we made him to labouâ In that you say Euerie one that doth euil is good in the sight of our Lord and such please him or certes where is the God of iudgement CHAP. III. A precurser shal come before Christ 3. The Priesthood and Sacrifice of the new law are pure 5. God who seeth al sinners wil punish them 10. but if they amend they shal receiue Gods benefites 13. Not euil men but the good please God BEHOLD I send myne Angel and he shal prepare the way before my face And forthwith shal come to his temple the Dominatour whom you seeke and the Angel of the testament whom you desire Behold he cometh sayth the Lord of hosts â and who shal be able to thinke the day of his aduent and who shal stand to see him For he as it were purging fyre as the herbe of fullers â and he shal sit purging and clensing the siluer and he shal purge the sonnes of Leui and wil streyne them as gold and as siluer and they shal be ââfering sacrifices to
killeth Ionathas and his sonnes 25 Simon erecteth a memorie to his parentes and bretheren 31. Tryphon murthereth his young king 33. Simon fortifieth the countrie obteyneth peace and liberties of Demetrius 42. subdueth the citie Gaza and the rebellious castle within Ierusalem AND Simon heard that Tryphon gathered a very great armie to come into the land of Iuda and to destroy it â Seing that the people was in dread and in feare he went vp to Iurusalem and assembled the people â and exhorting he sayd You know what great battels I and my bretheren and the house of my father haue made for the lawes the holies and the distresses that we haue sene â by reason of these are al my bretheren perished for Israel and I onlie am left â And now let it not fal to me to spate my life in al time of tribulation for I am not better then my bretheren â I wil auenge therfore my nation and the holies our children also wiues because al the heathen are gathered together to destroy vs of emnitie â And the spirit of the people was kindled as soone as they heard these wordes â and they answered with a lowd voice saying Thou art our captayne in the place of Iudas and Ionathas thy brother â fight thou our battel we wil doe al thinges whatsoeuer thou shalt say to vs. â And gathering together al the men of warre he hastened to finish al the walles of Ierusalem and fortified it round about â And he sent Ionathas the sonne of Absalom with him a new armie into Ioppe and they that were in the castel being cast out he remayned there â And Tryphon remoued from Prolemais with a great armie to come into the land of Iuda Ionathas with him in ward â But Simon pitched in Addus against the face of the playne â And a Tryphon vnderstood that Simon was risen in the place of his brother Ionathas and that he would ioyne battel with him he sent legats to him â saying For the siluer that thy brother Ionathas owed in the kings account for the affayres which he had we haue stayed him â And now send an hundred talents of siluer and his two sonnes for hostages that being dismissed he flee not from vs and we wil release him â And Simon knew that with guile he spake with him neuertheles he commanded the siluer and the children to be geuen lest he should get great emnitie with the people of Israel saying â Because he sent not the siluer the children therfore is he perished â And he sent the children and the hundred talents and helyed and dismissed not Ionathas â And after these thinges came Tryphon within the countrie to destroy it and they compassed by the way that leadeth to Addar Simon and his campe marched into euerie place whither soeuer they went â And they that were in the castel sent legates to Tryphon that he should hasten to come through the desert and should send them victuals â And Tryphon prepared al the horsemen to come that night but there was an exceding great snow and he came not into the countrie of Galaad â And when he had approched to Bascama he slew Ionathas and his sonnes there â And Tryphon returned went into his countrie â And Simon sent and tooke the bones of Ionathas his brother and buried them in Modin the citie of his fathers â And al Israel lamented him with great lamentation they mourned for him manie dayes â And Simon built ouer the sepulcher of his father and of his bretheren a building high to behold of stone polished behind and before â and he erected seuen spyres one against one to his father and mother and to his foure bretheren â and about these he set great pillers and vpon the pillers armour for an eternal memorie and by the armour shippes grauen which might be sene of al that sayled the sea â This is the sepulcher that he made in Modin euen vntil this day â But Tryphon wheÌ he iourneyed with Antiochus the king being but a yong man by guile he slew him â And he reigned in his place and put the crowne of Asia vpon him self and made a great plague in the land â And Simon built the fortresses of Iurie fortifying them with high towres and great walles and gates and lockes and he put victuals in the fortresses â And Simon chose men sent to Demetrius the king that he would make a release to the countrie because al Tryphons actes had bene done by spoile â And Demetrius the king according to these wordes answered him and wrote an epistle in this maner â KING demetrius to Simon the high priest and the freind of kinges and to the ancients and to the nation of the Iewes greeting â The crowne of gold and the bahem which you sent we haue receiued and we are readie to make with you great peace and to write to the kings chiefe officers to release you the thinges that we haue released â For what soeuer thinges we haue decreed vnto you stand in force The holdes that you haue built let them be to you â We remitte also the ignorances and offences euen vntil this day and the crowne which you owed and if any other thing was tributarie in Ierusalem now let it not be tributarie â And if anie of you be fitte to be inrolled among ours let them be inrolled and let there be peace betwen vs. â In the yeare an hundreth seuentie was the yoke of the Gentils taken away from Israel â And the people of Israel began to write in the tables and publique instruments The first yeare vnder Simon the high priest the great duke and the prince of the Iewes â in these dayes Simon approched to Gaza and compassed it with campes and he made engins set them to the citie and he stroke one towre and tooke it â And they that were within the engin brake out into the citie and there was made a great sturre in the citie â And they that were in the citie went vp with their wiues children vpon the wal their coates rent and they cried with a lowd voice desyring of Simon that the right handes might be geuen them â and they sayd Requite vs not according to our malices but occording to thy mercies â And Simon yelding destroyed them not but yet he cast them out of the citie and clensed the houses wherein there had bene idols and then he entered into it with hymes blessing our Lord â and al filthines being cast out of it he placed in it men that should doe the law and he fortified it and made it his habitation â But they that were in the castel of Ierusalem were prohibited to goe out and to come in to the countrie to bye and sel and they were exceding hungrie and manie of them perished for famine â and they cried to Simon to
geue you spirit and soule and life and the members of euerie one I my selfe framed not â But in deede the Creator of the world that hath formed the natiuitie of man and that inuented the origine of al he wil restore againe with mercie vnto you spirit and life as now you despise your selues for his lawes â But Antiochus thinking himselfe contemned and withal despising the voice of the vpbrayder when the yonger was yet aliue he did not only exhort with wordes but also with oth he affirmed that he would make him rich happie and being turned from the lawes of his fathers he would account him a freind and geue him thinges necessarie â But when the yong man was not inclined to these thinges the king called the mother and counselled her to deale with the yong man to saue his life â And when he had exhorted her in manie wordes she promised that she would counsel her sonne â Therfore bending towards him mocking the cruel tyrant she sayd in her countrie language My sonne haue pitie on me which haue borne thee in my wombe nine moneths and gaue thee milke for three yeares and nourished thee and brought thee vnto this age â I beseech thee my sonne that thou looke to heauen and earth and to al thinges that are in them and vnderstand that God of nothing made them and mankinde â so shal it come to passe that thou wilt not feare this tormenter but being made a worthie partaker with thy bretheren take thou death that in that mercie I may receiue thee againe with thy bretheren â When she as yet was saying these thinges the yong man sayd For whom stay you I obey not the commandement of the king but the commandement of the law which was geuen vs by Moyses â But thou that art become the inuenter of al malice against the Hebrewes shal not escape the hand of God â For we for our sinnes doe suffer these thinges â And if the Lord our God hath bene angrie with vs a litle for rebuke correction yet he wil be reconciled againe to his seruants â But thou ô wicked and of al men most flagicious be not in vaine extolled with vaine hopes inflamed against his seruantes â For thou hast not yet escaped the iudgement of the almightie God and him that beholdeth al thinges â For my bretheren hauing now susteyned short payne are become vnder the testament of eternal life but thou by the iudgement of God shalt receiue iust punishment for thy pride â And I as also my brethren doe yeld my life and my bodie for the lawes of our fathets inuocating God to be propicious to our nation quickly and that thou with torments and stripes maist confesse that he onlie is God â But in me and in my brethren shal the wrath of the Almightie cease which hath iustly bene brought vpon al our stocke â Then the king incensed with anger raged against him more cruelly aboue al the rest taking it grieuously that he was mocked â And this same therfore died vnspotted wholy trusting in our Lord. â And last of al after the sonnes the mother also was consumed â Therfore of the sacrifices and of the exceeding cruelties there is ynough sayd CHAP. VIII Iudas Machabeus with six thousand men commendîng their cause to God 6. prospereth in battel 8. Philippe soliciting for more helpe Nicanor and Gorgias are sent with twentie thousand men against Iudas 12. whose men beginning to feare and some flying he encoregeth the rest 19. reciting manie examples of Gods assistance 22. disposeth his armie and prâuayleth 30. killing manie of Timothees and Bacchideâ men 34. The principal hardly escaping by flight acknowlege that God protecteth the lewes BVT Iudas Machabeus and they that were with him went in secretely into the townes and calling together their kinsemen and taking vnto them those that continewed in Iudaisme they brought out to them six thousand men â And they inuocated our Lord that he would haue respect vnto his people that was troden of al and would haue mercie on the temple that was cotaminated of the impious â he would haue pitie also vpon the destruction of the citie which was forth with to be made flat with the ground and would heare the voice of the bloud crying to him â he would remember also the most vniust deathes of innocent children and the blasphemies done to his name and would take indignation for them â But Machabeus hauing gathered a multitude became intolerable to the heathen for the wrath of our Lord was turned into mercie â And coming vpon the castels and cities vnlooked for he burnt them taking commodious places he made not few slaughters of the enemies â and especially in the nightes he was caried to such excursions and the fame of his manlines was spred abrode euerie where â But Philip seing the man to come forward by litle and litle and that thinges for the more part succeeded with him prosperously wrote to Ptolomee the gouernour of Coelesyria and Phoenicia to geue ayde to the kinges affaires â And he with spede sent Nicanor the sonne of Patroclus of the principals of his freindes geuing him of the nations mingled together no lesse then twentie thousand armed men to destroy vtterly al the stocke of the Iewes adioyning also vnto him Gorgias a man of warre and in martial affayres of very great experience â And Nicanor appointed that he would supplie vnto the king the tribute that was to be geuen to the Romanes two thousand talents out of the captiuitie of the Iewes â and forthwith he sent to the cities by the sea side calling men together to the buying of the Iewish slaues promising that he would sel ninetie slaues for a talent not looking to the vengeance which was to folow him from the Almightie â But Iudas when he vnderstood it shewed to those Iewes that were with him the coming of Nicanor â Of whom certaine fearing and not crediting the iustice of God fled away â and others if they had any thing left sold it withal be sought our Lord that he would deliuer them from the impious Nicanor who had sold them before he came neere them â and if not for them yet for the testament that was with their fathers and for the inuocation of his holie magnifical name vpon them â But Machabeus calling together seuen thousand that were with him desired that they would not be reconciled to the enemies nor feare the multitude of the enemies coming against them vniustly but would fight manfully â hauing before their eyes the contume lie that was vniustly done by them to the holie place and moreouer the iniurie also of the citie being made a laughing stocke besides also the ordinances of the ancesters broken â For they in dede trust to their weapons sayd he and to their boldnes also but we trust in the Almightie Lord who can vtterly destroy
Babylon and was trubled lying in my chamber and my cogitations came vp ouer my hart â because I saw the desolation of Sion and the abundance of them that dwelt in Babylon â And my spirit was tossed excedingly and I began to speake to the highest timorous wordes â and sayd O Lord dominatour thou spakest from the beginning when thou didst plant the earth and that alone and didst rule ouer the people â and gauest Adam a dead bodie but that also was the worke of thy handes didst breath into him the spirit of life and he was made to liue before thee â and thou broughst him into paradise which thy right hand had planted before the earth came â And him thou didst command to loue thy way and he transgressed it forth with thou didst institute death in him and in his posteritie and there were borne nations and tribes and peoples and kinreds wherof there is no number â And euerie nation walked in their owne wil they did meruelous thinges before thee and despised thy preceptes â And agane in time thou broughst in the floud vpon inhabitantes of the world and didst destroy them â And there was made in euery one of them as vnto Adam to dye so to them the floud â But thou didst leaue one of them Noe with his house and of him were al the iust â And it came to passe when they began to be multiplied that dwelt vpon the earth multiplied children and peoples and manie nations and they begane againe to doe impietie more then the former â And it came to passe when they did iniquitie before thee thou didst choose thee a man of them whose name was Abraham â And thou didst loue him and to him on lie thou didst shew thy wil. â And thou didst dispose vnto him an euerlasting testament and toldst him that thou wouldst neuer forsake his seede And thou gauest him Isaac and to Isaac thou gauest Iacob and Esau â And Iacob thou didst seuer to thy selfe but Esau thou didst separate And Iacob grewe to a great multitude â And it came to passe when thou didst bring forth his sede out of Aegypt thou broughst it vpon mount Sinai â And thou didst bowe the heauens and fasten the earth and didst shake the world and madest the depthes to tremble and trubledst the world â and thy glorie passed foure gates of fire and of earthquake and winde and frost that thou mightst geue a law to the seede of Iacob and to the generation of Israel diligence â And thou didst not take away from them a malignant hart that thy law might bring forth fruite in them â For Adam the first bearing a viâious hart transgressed and was ouercome yea and al that were borne of him â And it was made a permanent infirmitie and the law with the hart of the people with the wickednes of the roote and that which is good departed and the wicked remayned â And the times passed the yeares were ended and thou didst raise vp vnto thee a seruant named Dauid â and spakest vnto him to build a citie of thy name and to offer vnto thee in it frankencense and oblations â And this was done manie yeares and they that inhabited the citie forsooke thee â in al things as Adam and al his generations For they also vsed a wicked hart â And thou didst deliuer thy citie into the hands of thyne enimies â Why doe they better thinges that inhabite Babylon And for this shal she rule ouer Sion â It came to passe when I was come hither and had sene the impieties that can not be numbred and my soul saw manie offending this thirteth yeare my hart was astonied â because I saw how thou bearest with their sinne and didst spare them that did impiously and didst destroy thine owne people and preserue thine enimies and didst not signifie it â I nothing remember how this way should be forsaken doth Babylon better thinges then Sion â Or hath anie nation knowen thee beside Israel or what tribes haue beleued thy testamentes as Iacob â Whose reward hath not appeared nor their labour fructified For passing through I passed among the nations and I saw them abound and not mindeful of thy commandmentes â Now therfore wey our iniquities in a ballance and theirs that dwel in the world thy name shal not be found but in Israel â Or when haue not they sinned in thy sight that inhabite the earth or what nation hath so obserued thy commandmentes â These cettes by their names thou shalt finde to haue kept thy commandmentes but the nations thou shalt not finde CHAP. IIII. Mans witte and reason is not able to vnderstand the counsel and iudgement of God 22. why his people are afflicted by wicked nations 33. nor of times and thinges to come AND the Angel answered me that was sent to me whose name was Vriel â and sayd to me Thy hart exceding hath exceded in this world thou thinkest to comprehend the way of the Highest â And I sayd It is so my Lord. And he answered me sayd I am sent to shew thee three wayes to propose to thee three similitudes â Of the which if thou shalt declare to me one of them I also wil shew thee the way which thou desirest to see and wil teach thee whence a wicked hart is â And I sayd Speake my Lord. And he sayd to me Goe wey me the weight of the fire or measure me the blast of the winde or cal me backe the day that is past â And I answered and sayd what man borne can doe it that thou askest me of these thinges â And he sayd to me If I should aske thee saying How great habitations are there in the hart of the sea or how great vaines be there in the beginning of the depth or how great vaines be there aboue the firmament and what are the issues of paradise â thou wouldest perhaps say to me I haue not descended into the depth nor into hel as yet neither haue I ascended at anie time into heauen â But now I haue not asked thee sauing of the fire and the winde and the day by the which thou hast passed and from the which thou canst not be separated and thou hast not answered me of them â And he sayd to me Thou canst not know the thinges that are thine which grow together with thee â and how can thy vessel comprehend the way of the Highest and now the world being outwardly corrupted vnderstand the corruption euident in my sight â I sayd to him Better were it for vs not to be then yet liuing to liue in impieties and to suffer and not to vnderstand for what thing â And he answered me said Going forth I went forward to a wood of trees in the filde and they deuised a deuise â and sayd Come and let vs goe and make watre against the sea that it
waters be found and al frendes shal ouerthrow one an other and then shal witte be hid and vnderstanding shal be separated into his cellar â and it shal be sought of manie and shal not be found and iniustice shal be multiplied and incontinencie vpon the earth â And one countrie shal aske her neighbour and shal say Hath iustice doing iust passed through thee and she shal denie it â And it shal be in that time men shal hope and shal not obtaine they shal labour and their wayes shal not haue successe â These signes I am permitted to tel thee and if thou pray againe and weepe as also now and fast seuen dayes thou shalt heare againe greater thinges then these â And I awaked and my bodie did shiuer excedingly and my soule laboured that it fainted â and the Angel that came that spake in me held me and strengthened me and sette me vpon my feete â And it came to passe in the second night and Salathiel the prince of the people came to me and sayd to me Where wast thou and why is thy countenance heauie â Konwest thou not that Israel is committed to thee in the countrie of their transmigration â Rise vp therfore and taste bread and forsake vs not as the pastour his flocke in the hand of wicked wolues â And I sayd to him Goe from me approch not vnto me And he heard as I sayd and he departed from me â And I fasted seuen dayes howling weeping as Vriel the Angel commanded me â And it came to passe after seuen dayes and againe cogitations of my hart molested me very much â and my soule resumed the spirit of vnderstanding agayne I began to speake wordes before the Highest â and I sayd Lord Dominatour of euerie wood of the earth al the trees therof thou hast chosen one vineyard â of euerie land of the world thou hast chosen thee one ditch of al the flowers of the world thou hast chosen thee one lilie â and of al depthes of the sea thou hast filled thee one riuer and of al the builded cities thou hast sanctified vnto theyself Sion â and of al created soules thou hast named thee one doue and of al beastes that were made thou hast prouided thee one shepe â and of al multiplied peoples thou hast purchased thee one people and a law approued of al thou hast geuen to this people whom thou didst desire â And now Lord why hast thou deliuered one vnto manie And thou hast prepared vpon one roote others and hast dispersed thy onlie one in manie â and they haue troden vpon it which gainesayd thy couenants and which beleued not thy testamentes â And if hating thou hatest thy people it ought to be chastised with thy handes â And it came to passe when I had spoken the wordes and the Angel was sent to me that came to me before the night past â and he sayd to me Heare me and I wil instruct thee and harken to me and I wil adde before thee â And I sayd Speake my Lord. And he sayd to me Thou art become excedingly in excesse of minde for Israel hast thou loued it more then him that made it â And I sayd to him No Lord but for sorow I haue spoken for my veynes torment me euerie houre to apprehend the pathe of the Highest and to search part of his iudgement â And he sayd to me Thou canst not And I sayd Why Lord To what was I borne or why was not my mothers wombe my graue that I might not see the labour of Iacob the wearines of the stocke of Israel â And he sayd to me Number me the thinges that are not yet come and gather me the dispersed droppes and make me the withered flowers grene againe â and open me the shut cellars bring me forth the blastes inclosed in them shew me the image of a voice and then wil I shew thee the labour that thou desirest to see â And I sayd Lord Dominatour for who is there that can know these thinges but he that hath not his habitation with men â And I am vnwise and how can I speake of these thinges which thou hast asked me â And he sayd to me As thou canst not doe one of these thinges which haue bene sayd so canst thou not finde my iudgement or in the end the charitie which I haue promised to the people â And I sayd But behold Lord thou art nigh to them that are nere the end and what shal they doe that haue bene before me or we or they after vs â And he sayd to me I wil resemble my iudgement to a crowne As there shal not be slacknes of the last so neither swiftnes of the former â And I answered and sayd Couldst thou not make them that haue bene and that are and that shal be at once that thou mayst shew thy iudgement the quicker â And he answered me and sayd The creature can not hasten aboue the Creatour nor the world sustayne them that are to be created in it at once â And I sayd As thou didst say to thy seruant that quickening thou didst quicken the creature created by thee at once and the creature susteined it it may now also beare them present at once â And he sayd to me Aske the matrice of a woman thou shalt say to it And if thou bring forth children why by times Aske it therfore that it geue ten at once â And I sayd it can not verily but according to time â And he sayd to me And I haue geuen a matrice to the earth for them that are sowen vpon it by time â For as the infant bringeth not forth the thinges that perteyne to the aged so haue I disposed the world created of me â And I asked and sayd Wheras thou hast now geuen me a way I wil speake before thee for our mother of whom thou toldest me yet she is yong now draweth nigh to old age â And he answered me and sayd Aske her that beareth children and she wil tel thee â For thou shalt say to her Why are not they whom thou hast brought forth now like to them that were before thee but lesse of stature â And she also wil say vnto thee They that are borne in the youth of streingth are of one sort and they of an other that are borne about the time of old age when the matrice fayleth â Consider therfore thou also that you are of lesse stature then they that were before you â and they that are after you of lesser then you as it were creatures now waxing old and past the strength of youth â And I sayd I besech thee Lord if I haue found grace before thine eyes shew vnto thy seruant by whom thou doest visite thy creature CHAP. VI. God knowing al thinges before they were made created them 54. for man and considereth the endes of al. AND he sayd to me In the beginning
of the earthlie world and before the endes of the world stood and before the congregation of the windes did blow â and before the voyces of thunders sounded before the flashinges of lightenings shined and before the fundations of paradise were confirmed â and before beautiful flowers were sene and before the moued powers were established and before the innumerable hostes of Angels were gathered â and before the heightes of the ayre were aduanced and before the measures of the firmamentes were named and before the chymneies were hote in Sion â and before the present yeares were searched out and before their inuentions that now sinne were put away and they signed that made fayth their treasure â then I thought and they were made by me only and not by any other and the end by me and not by any other â And I answered and sayd What separation of times shal there be and when shal the end of the former be and the begynning of that which foloweth â And he sayd to me from Abraham vnto Isaac when Iacob and Esau were borne of him the hand of Iacob held from the bigynning the heele of Esau â for the end of this world is Esau and the begynning of the next Iacob â The hand of a man betwen the heele and the hand Aske no other thing Esdras â And I answered and sayd O Lord dominatour if I haue found grace before thyne eyes â I pray thee shew thy seruant the end of thy signes wherof thou didst shew me part the night before â And he answered and sayd to me Arise vpon thy feete and heare a voice most ful of sound â And it shal be as it were a commotion neither shal the place be moued wherin thou standest â Therfore when it speaketh be not thou afrayd because of the end is the word and the fundation of the earth vnderstood â for concerning them the word trembleth and is moued for it knoweth that their end must be changed â And it came to passe when I had heard I rose vpon my feete and I heard and behold a voice speaking and the sound therof as the sound of manie waters â and it sayd Behold the dayes come and the time shal be when I wil begyne to approch that I may visite the inhabitantes vpon the earth â And when I wil begin to enquire of them that vniustly haue hurt with their iniustice and when the humilitie of Sion shal be accomplished â And when the world shal be ouersigned that shal beginne to passe I wil doe these signes Bookes shal be opened before the face of the firmament and al shal see together â and infantes of one yeare shal speake with their voices wemen with child shal bring forth vntimely infantes not ripe of three or foure monethes and shal liue and shal be raysed vp â And sodenly shal appeare sowen places not sowen ful cellers shal sodenly be found emptie â and a trumpet shal sound which when al shal heare they wil sodenly be afrayd â And it shal be in that time freindes as enimies shal ouerthrow freindes and the earth shal be afrayd with them the vaynes of fountaynes shal stand and shal not runne in three howres â and it shal be euerie one that shal be leaft of al these of whom I haue foretold thee he shal be saued and shal see my saluation the end of your world â And the men that are receiued shal see they that tasted not death from their natiuitie and the hart of the inhabitantes shal be turned into an other sense â For euil shal be put out and deceite shal be extinguished â but fayth shal florish and corruption shal be ouercome and truth shal be shewed which was without fruite so manie dayes â And it came to passe when he spake to me I loe by litle litle looked on him before whom I stood â and he sayd to me these wordes I am come to shew thee the time of the night to come â If therfore thou pray agayne and fast agayne seuen dayes agayne I wil tel thee greater thinges by the day which I haue heard â For thy voice is heard before the Highest For the strong hath sene thy direction and hath fore sene the ehastitie which thon hast had from thy youth â and for this cause he hath sent me to shew thee al these thinges and to say to thee haue confidence and feare not â and hasten not with the former times to thinke vayne thinges that thou hasten not from the last times â And it came to passe after these thinges and I wept againe and in like maner I fasted seuen dayes to accomplish the three weekes that were told me â And it came to passe in the eight night and my hart was trubled againe in me and I began to speake before the Highest â For my spirit was inflamed excedingly and my soul was distressed â And I sayd O Lord speaking thou didst speake from the beginning of creature from the first day saying Let heauen be made and earth and thy word was a perfect worke â And then there was spirit and darknesse was caried about and silence the sound of the voyce of man was not yet from thee â Then thou didst command the lighsome light to be brought forth of thy treasures wherby thy worke might appeare â And in the second day thou didst create the spirit of the firmament and commandest it to diuide and to make a diuision betwen the waters that a certayn part should depart vpward and part should remaine beneth â And in the third day thou didst command the waters to be gathered together in the seueneth part of the earth but sixe partes thou didst drie and preserue that of them might be seruing before thee thinges sowen of God and tilled â For thy word proceded and the worke forth with was made â For sodenly came forth fruite of multitude infinite and diuerse tastes of concupiscence and flowers of vnchangeable colour and odours of vnsearcheable smel and in the third day these thinges were made â And in the fourth day thou didst command to be made the brightnesse of the sunne the light of the moone the disposition of the starres â and didst command them that they should serue man that should be made â And in the fifth day thou saydst to the seuenth part where the water was gathered together that it should bring forth beastes and foules and fishes and so was it done â the dumme water and without life the thinges that by Gods appointement were commanded made beastes that therby the nations may declare thy meruelous workes â And then thou didst preserue two soules the name of one thou didst cal Henoch and the name of the second thou didst cal Leuiathan â and thou didst separate them from eche other For the seuenth part where the water was gathered together could not hold them â And thou gauest to Henoch one part
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 ãâ¦ã the ãâ¦ã the ãâ¦ã âhy 300 are ãâ¦ã in the ãâ¦ã 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 âelosie Theod. q. 10. in Num. * about the eight part of our peâk :: 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 ââdâc 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. â9 :: Aaron hauing receiued the Leuites preseÌted them to God and so addicted them to their designed offices :: By touching the dead â ââ 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 ââgheâ mysteries may be treated and taught Theod. â ãâã in Num. :: Either this Hobab was otherwise called Raguel ãâã 2. and also Iââââo 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 affânâ :: 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 coÌâemptible 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 inhabitaÌtes 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 punishmeÌt chap. 14. v. 29. 26. v. 64. :: It is so absolutly necessarie in euerie communitie to haue one Superiorâ fal that verie âuââeâs 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 ââat lib. arb c. 6. :: Temporal punishment laid vpon the children for their fathers sinnes is for their owne spiritual good S. Aug. Epist ãâã ad Aââtum :: Though sinnes wittingly committed procediÌg 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 knowiÌg Gods wil do contrarie Luc. 12. v. â7 :: 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 laâââs âa ag â :: Moyses proâed 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 suppâater was afterward called Israel that is Sââng 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 Calâbi 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 yeâd to tentatious nor sinne of malice :: Chiefloâd of the vaââây where the ãâ¦ã dwelt that maâe 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. :: ââââcheth Regiaa Queene :: Ishod Vâram decorum that is A comelic personable or goodlie maa So we leaue the hebrew ãâã 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 ãâ¦ã oâ ãâ¦ã is ãâ¦ã to âs ââSoanââ ãâã :: 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 vâuââing whithoât warrant that to them perteyneth âot For it is ââie 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 Malâs 2. Psal â 104. Psal 95. Psal â05 :: 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 âeguard 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
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 desâââs 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 honoâed a calfe called Apâs 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 oâe meanes âo escape from al dangers by crying to God as v 6 13. 19 and 28 with mouânâng and pânance so there is one cause of praise and thankes for our deliuerie which is Gods me câe 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 âoyal prophet reciteth some examples And some others are âecoâded in dâueâs 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 âongue 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 heritâkes 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
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 ânâe 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 eâsily 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 * sermoâibus e He also prayeth though he be sometimes fearful that God vvil not
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. âened 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 âââ Pânaâce Mercie vvith âustice and Praises of God ãâã â ãâã 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. âiuii 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 âee 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 vviâdom sufficieth but such laborious seeking is required as a couetous man sâekerbâreâsure 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 âit â v. 11. a It auaileth litle to heare good instructions except we ãâ¦ã them in memorie b not ân books only but in the hart c and âut them in execution d knovv also that al thy streingth is in Goâ in whom thââ mââst ãâã ââust not in thââ o ãâ¦ã ãâ¦ã e e ãâã and ãâ¦ã ãâ¦ã those that endeuour ãâã God is a ãâã of his sâuâur 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 ãâ¦ã for the wordes of thy mouth i Almes in season ãâã 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 âust but that âustice 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 inâidels 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. ââ :: 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 apânes 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. âuc 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 1â6 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 EEâch 7. :: Miscrie euen of ââmiâs 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 thâer 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 âunâ 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 fiâe 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
shal pay thy vowes â Thou shalt decree a thing and it shal come to thee and light shal shine in thy waies â For who wil be humbled shal be in glorie and he that wil bow downe his eies he shal be saued â The innocent shal be saued but he shal be saued in the cleannesse of his handes CHAP. XXIII Iob expecteth helpe and sentence of God 6. with iust feare yet with good conscience maintaineth his owne innocencie BVT Iob answering sayd â Now also my talke is in bitternesse and the hand of my plague is aggrauated vpon mâ mourning â Who wil grant me that I may know and find him and come euen to his throne â I wil set iudgement before him and wil fil my mouth with accusations â That I may know the wordes that he wil answer me and vnderstand what he wil speake to me â I wil not that he contend with me with much strength nor that he oppresse me with the weight of his greatnes â Let him propose equitie against me and my iudgement shal come to victorie â If I shal goe to the East he appeareth not if to the West I shal not vnderstand him â If to the left hand what shal I doe I shal not apprehend him if I turne my self to the right hand I shal not see him â But he knoweth my way hath proued me as gold that passeth through the fyre â My foote hath folowed his steppes I haue kept his way haue not declined out if it â From the commandementes of his lippes I haue not departed and I haue hid the wordes of his mouth in my bosome â For he is alone and no man can turne away his cogitation and whatsoeuer his soule would that hath he done â And when he shal haue fulfilled his wil in me manie other things also are at hand wit him â And therfore I am trubled at his face and considering him I am made pensife withfeare â God hath mollified my hart and the Omnipotent hath trubled me â For I haue not perished because of the imminent darkenesse neither hath the mist couered my face CHAP. XXIIII God in his prouidence knoweth when he wil punish the wicked which his true seruantes know not much lesse the impious TIMES are not hid from the Omnipotent but they that know him know not his daies â Some haue transferred boundes spoiled flockes fed them â They haue driuen away theasse of pupilles haue taken away the widowes oxe for a pledge â They haue subuerted the way of the poore and haue oppressed together the meeke of the earth â Others as wilde asses in the deserte goe forth to their worke watching to the praye doe prepare bread for their children â They reape the filde that is not theirs and gather the grapes of his vineyard whom by violence they haue oppressed â They send men away naked taking away their clothes which haue no couering in the cold â Whom the showers of the mountaynes doe wash and not hauing a couert they embrace stones â They did violence spoyling the pupilles and the common poore people they spoyled â From the naked and them that goe without clothing and the hungrie they haue taken away the eares of corne â They haue rested the noone-tide among their heapes which hauing troden the wine presses are a thirst â Out of the cities they haue made men to mourne and the soule of the wounded hath cryed and God doth not suffer it to passe vnreuenged â They haue bene rebellious to the light they haue not knowen his wayes neither did they returne by his pathes â At the verie breake of day the murderer ryseth he killeth the needie and the poore man but by night he wil be as a theefe â The eie of the aduouterer obserueth darkenesse saying Eie shal not see me and he wil couer his face â He diggeth through houses in the darke as in the day they had oppoynted with them selues and they haue not knowen the light â If sodenly the morning shal appeare they thinke it the shadow of death and they walke so in darkenesse as it were in light â He is light aboue the face of the water cursed be his portion in the earth neither walke he by the way of the vineyardes â Let him passe from snowe waters to exceding heate and his sinne euen vnto hel â Let mercie forget him wormes his sweetnes be he not in remembrance but be he broken in peeces as an vnfruitful tree â For he hath fedd the barren and her that bareth not and to the widow he hath not done good â He hath pulled downe the strong in his strength and when he shal stand he wil not credit his life â God hath geuen him place for penance and he abuseth it vnto pride but his eies be vpon his waies â They are eleuated for a litle and shal not stand and shal be humbled as al thinges and shal be taken away and as the toppes of the eares of corne they shal be broken â And if it be not so who can reproue me that I haue lied and set my wordes before God CHAP. XXV Baldad endeuoreth againe to terrifie Iob with Gods iudgement from appealing therto and from auouching his owne innocencie BVT Baldad the Suhite answering sayd â Power and terrour is with him that maketh concord in his high ones â Is there anie number of his souldiars and vpon whom shal not his light arise â can man be iustified compared with God or the borne of a woman appeare cleane â Behold the moone also doth not shine and the starres are not cleane in his sight â How much more man rottennes the some of man a worme CHAP. XXVI Iob refuteth his aduersariese needles and common argumentes by more sound discoursing of Gods powre and wisdome BVT Iob answering sayd â whose helper art thou his that is weake and doest thou hold vp the arme of him that is not strong â To whom hast thou geuen counsel perhaps to him that hath not wisdom and thy prudence hast thou shewed very great â Whom wouldest thou teach not him that made breath â Behold the gyantes grone vnder the waters and they that dwel with them â Hel is naked before him and there is no couert to perdition â Who stretcheth out the northwind ouer the vacant and hangeth the earth vpon nothing â Who bindeth the waters in his cloudes that they breake not forth together downeward â Who holdeth the countenance of his throne and spreddeth his clowde ouet it â He hath made a limite about the waters til light darkenes be ended â The pillers of heauen tremble and dread at his beck â In his strength sodenly the seas are gathered together and with his wisdom he stroke the proud man â His spirite hath adorned the heauens and his hand being the midwife the winding serpent is brought forth â Loe
these things are sayd in part of his waies and where as we haue heard scarce a litle droppe of his word who shal be able to behold the thunder of his greatnes CHAP. XXVII More and more âob confirmeth his innocencie auouching that God not presently iudging 11. wil in time condemne the wicked IOB also added taking his parable and sayd â God liueth who hath taken away my iudgement and the Omnipotent which hath brought my soule to bitternesse â That as long as breath remaineth in me and the spirit of God in my nosthrels â My lippes shal not speake iniquitie neither shal my tongue meditate lying â God forbid that I should iudge you to be iust til I faile I wil not departe from mine innocencie â My iustification which I haue begune to hold I wil not forsake for my hart doth not reprehend me in al my life â Let mine enemie be as the impions and mine aduersarie as the wicked one â For what is the hypocrites hope if couetousely he take by violence and God deliuer not his soule â Wil God heare his crie when distresse shal come vpon him â Or can he be delighted in the Omnipotent and inuocate God at al time â I wil teach you by the hand of God what the Omnipotent hath neither wil I hide it â Loe you doe al knowe and why speake you vaine thinges without cause â This is the portion of an impions man with God and inheritance of the violent which they shal receiue of the Omnipotent â If his children be multiplied they shal be in the sword nephewes shal not be filled with bread â They that shal be leaft of him shal be buried in death and his widowes shal not weepe â If he shal heape together siluer as earth and as clay shal prepare garmentes â He shal prepare in deede but the iust man shal be clothed with them and the innocent shal diuide the siluer â He hath built his house as a moth and as a keeper hath he made a bowre â The rich man when he shal sleepe shal take away nothing with him he shal oppen his eies finde nothing â Pouertie as water shal apprehend him in the night a tempest shal oppresse him â The burning wind shal take him vp and cary him away and as a whirle winde shal pul him violently out of his place â And he shal cast vpon him and shal not spare out of his hand fleing he shal flee â He shal claspe his handes vpon him and shal hisse vpon him beholding his place CHAP. XXVIII The maruâlous workes of God the author of nature shew his powre and wisdome 12. and that true riches consist not in temporal creatures but in wisdome 28. and feare of God SILVER hath beginnings of her vaines and gold hath a place where in it is molten â Yron is taken out of the earth and stone resolued with heate is turned into brasse â He hath set a time for darkenesse and the end of al thinges he considereth the stone also of darkenesse and the shadow of death â The torrent diuideth from the pilgrime people them whom the foote of the needie man hath forgotten and to whom there is no way â The land out of which bread grew in his place is destroyed with fire â The place of the sapphire the stones thereof and the cloddes of it gold â The bird hath not knowen the path neither hath the eie of the vulter beheld it â The children of merchantes haue not troden it neither hath the lionesse passed by it â He hath stretched forth his hand to the flint he hath ouerthrowen mountaines from the rootes â In the rockes he hath cut out riuers and his eie hath seene euerie pretious thing â The depthes also of riuers he hath searched hid things he hath brought forth to light â But where is wisdome to be found and what is the place of vnderstanding â Man knoweth not the price therof neither is it found in the land of them that liue pleasently â The depth sayth It is not in me and the sea speaketh It is not with me â The finest gold shal not be geuen for it neither shal siluer be weyed in the change therof â It shal not be compared with the died colours of India nor with Sardonyx the most pretious stone or with the Sapphire â Gold or glasse shal not be equal to it neither shal vessels of gold be changed for it â High and eminent thinges shal not be mentioned in comparison of it and wisedom is drawen out of secrete places â The topazius of Aethiopia shal not be equal to it neither shal it be compared to the cleanest diyng â From whence then cometh wisedom and what is the place of vnderstanding â It is hid from the eies of alliuing the foules of the ayre also know it not â Perdition and death haue sayd With our eares we haue heard the fame therof â God vnderstandeth the way of it and he knoweth the place therof â For he beholdeth the endes of the world looketh on al thinges that are vnder heauen â Who made a poise to the windes and weyed the waters in a measure â When he gaue a lawe to the raynes and a way to the sounding stormes â Then he saw it and declared and prepared and searched it â And he sayd to man Behold the feare of our Lord that is wisedom and to depart from euil vnderstanding CHAP. XXIX Againe Iob recounteth Gods former benefites as Wel his grace wherby he did good workes 5. as temporal prosperitie 9. and wisdome aboue other princes IOB also added taking his parable and sayd â Who wil grant me that I may be according to the former monethes according to the daies in which God kept me â When his lampe shined ouer my head I walked by his light in darknes â As I was in the daies of my youth when God was secretly in my tabernacle â When the Omnipotent was with me and my seruantes round about me â When I washed my feete with butter and the rocke powred me riuets of oile â When I went forth to the gatte of the citie and in the streate they prepared me a chaire â Yong men sawe me and hid them selues and old men rising vp stoode â The princes ceased to speake and did put the finger vpon their mouth â Dukes held in their voice and their tongue cleaued to their throte â The eare hearing counted me blessed and the eie seing gaue testimonie to me â For that I had deliuered the poore man crying out and the pupil that had no helper â The blessing of him that was readie to perish came vpon me and I conforted the hart of the widow â I was clothed with iustice and I reuested me with my iudgement as with a garment and crowne â I was an eie to the blind and a foote to the lame â