and Zauan and Iacan The sonnes of Disan Hus and Aran. †These be the kinges that reigned in the Land of Edom before there was a king ouer the chidren of Israel Bale the sonne of Beor and the name of his citie Deneba †And Bale died and Iobab the sonne of Zare of Bosra reigned for him †And when Iobab also was dead Husam of the Land of the Themanes reigned for him †And Husam also died and Adad the sonne of Badad reigned for him who stroke Madian in the Land of Moab and the name of his citie was Auith. †And when Adad also was dead Semla of Masreca reigned for him †But Semla also died and there reigned for him Saul of Rohoboth which is situate besides the riuer †Saul also being dead Balanan the sonne of Achobor reigned for him †But this also died and Adad reigned for him whose cities name was Phau and his wife was called Meetabel the daughter of Matred the daughter of Mezaab †And Adad being dead there began to be dukes in Edom for kinges duke Thamna duke Alua duke Ietheth †duke Oolibama duke Ela duke Phinon †duke Cenez duke Theman duke Mabsar †duke Magdiel duke Hiram these be the dukes of Edom. ANNOTATIONS BECAVSE in diuers holie Scriptures and especialy in these bookes of Paralipomenon manie difficulties occurre concerning diuers persons and places as also differences of numbers and times in reconciling wherof the holie Fathers and Doctors haue much laboured making sometimes large commentaries to satisfie them selues and other diligent searchers of the truth to remoue the obloquies of detractors from the authoritie of holie Scripture whose learned explications of such obscurities if we should cite it would be ouer long and contratie to our purpose of brief Annotations here once for often we wil present to the vulgar reader certaine cleare and ordinarie rules by which the learned Diuines do reconcile such apparent contradictions First it is euident by sundrie examples that manie persons places and some other thinges had diuers names so are sometimes called by one name sometimes by an other Secondly which is more common manie were called by the same names and so must be distinguished by the differences of times places qualities or other circumstances Thirdly in genealogies and other histories children are not alwaies called the sonnes or daughters of their natural parentes but sometimes of legal fathers and sometimes also of those that adopted them for their children and sometimes of their grandfathers or former progenitors Fourthly sometime for mysterie sake an other number is expressed being true in the mystical sense differing from the precise number according to the historie As in the genealogie of Christ the Euangelist counteth thrise fourtene generations from Abraham to our Sauiour differing from the historie of the old Testament Fiftly euen in the historie it self sometimes holie Scripture counteth only the greater numbers ommitting the lesser and in some other addeth also the odde numbers Sixtly the Scriptures speake often by tropes as mentioning part for the whole or the whole for the part so by the figure Synechdoche Christ is said to haue bene three dayes dead that is one whole day and part of other two And some king liuing or reigning so manie yeares and part of an other and his successour reigning the other part ech part is countend to each of them for a whole yeare and so a yeare is added more then is in the precise number Seuenthly sometimes the sonnes reigned together with their fathers as Ioathan reigned his father Ozias yet liuing 4. Reg. 15. so both their reignes are sometimes counted sometimes their seueral yeares as euerie one reigned alone Eightly the times of vacances in the gouernment of the Iudges reignes of kinges and the like are sometimes omitted in calculation sometimes adioyned to the predecessor or successor Ninthly sometimes the holy Scripture mentioneth the only time that one liued or reigned wel as it were blotting out the rest with obliuion So Saul is sayd to haue reigned two yeares 1. Reg 13. VVho wel and euil reigned much longer Tenthly by error in writing wordes names and especially numbers may easely be changed and can not easely be corrected By these or other like meanes al the holie Scriptures may be defended though none ought to presume by his priuate spirit to vnderstand and expound al Sciptures which are hard not only by reason of their profound sense surpassing mans natural capacitie but also for that in outward apparence sometimes there seeme to be contradictions but in dede neither are nor can be vttered by the Holie Ghost the Spirit of truth Inditer of the whole sacred Bible And therfore we must relie vpon Gods Spirit speaking in his spouse the Church commended vnto vs by those Scriptures wherof we are sufficiently assured CHAP II. The names of Israels twelue sonnes 3. The geneologie of Iuda first in the right line to Dauid the seuenth sonne of Isai 16. then other genealogies of the same Iuda AND the chidren of Israel Ruben Simeon Leui Iuda Issachar and Zabulon †Dan Ioseph Beniamin Nephthali Gad and Aser †The sonnes of Iuda Her Onan and Sela. these three were borne to him of the Chananite the daughter of Sue And Her the firstbegotten of Iuda was euil before our Lord and he slewe him †And Thamar his daughter in law bare him Phares and Zara. †Therfore al the sonnes of Iuda were fiue †And the sonnes of Phares Hesron and Hamul †The sonnes also of Zara Zamri and Ethan and Eman Chalcal also and Dara together fiue †And the sonnes of Charmi Achar who trubled Israel sinned in the theft of the anathema †The sonnes of Ethan Azarias †And the sonnes of Hesron that were borne to him Ierameel and Ram and Calubi †Moreouer Ram begat Aminadab and Aminadab begat Nahasson the prince of the children of Iuda †Nahasson also begat Salma of whom was borne Booz †But Booz begat Obed who also begat Isai †And Isai begat the firstbegotten Eliab the second Abinadab the third Simmaa †the fourth Nathanael the fifth Raddai †the sixt Asom the seuenth Dauid †Whose sisters were Saruia and Abigail The sonnes of Saruia Abisai Ioab and Asael three †And Abigail beare Amasa whose father was Iether the Ismaelite †But Caleb the sonne of Hesron tooke a wife named Azuba of whom he begat Ierioth and her sonnes were Iaser and Sobab and Ardon †And when Azuba was dead Caleb tooke to wife Ephratha who bare him Hur. †Moreouer Hur begat Vri and Vri begat Bezeleel †After these thinges Hesron went in to the daughter of Machir the father of Galaad and tooke her when he was three score yeares old who bare him Segub †But Segub also begat Iair possessed three and twentie cities in the Land of Galaad †And he tooke
fiction of the author That is If anie error could be committed by the authores of Scriptures either through ignorance obliuion or anie other humane frailtie what soeuer were produced exception might be taken and question made whether the author had eâ—red or no True it is that some of these bookes as we shal particularly discusse in their places were sometimes doubted of by some Catholiques and called Apochrypal in that sense as the word properly signifieth hidden or not apparent So S. Ierom in his Prologue before the Latin Bible calleth diuers bookes Apochryphal being not so euident whether they were Diuine scripture because they were not in the lewes Canon nor at first in the Churches Canon but were neuer reiected as false or erronious In which sense the Prayer of Manasses the third booke of Esdras and third of Machabees are yet called Apochryphal As for the fourth of Esdras and fourth of Machabees there is more doubt But diuers others as the booke ascribed to Enoch the Gospels of S. Andrew S. Thomas S. Bartholmew and the like recited by S. Gelasius Decreto de libris Ecclesiasticis dist 15. Can. Sancta Romana S. Innocentius the first Epist. 3. S. Ierom Ep ad Laetam S. Augustin li. 15. cap. 23. de ciuit Dei Origen homis 2. in Cantica are in a worse sense called Apochryphal are reiected as conteyning manifest errors or fained by Heretikes Neither can a Christian Catholique he otherwise assured Which Bookes are Diuine and Canonical Scriptures but by declaration of the Catholique Church which without interruption succedeth the Apostles to whom our Sauiour promised and sent the Holie Ghost to teach al truth For if in anie thing more then others assuredly one chief and most necessarie point is to know and declare which Bookes are Gods holie Word being of most singular importance THE SVMME OF THE OLD TESTAment as it is distinguished from the new Not withstanding the subiect general argument of both Testaments is one the same in substance as is already said yet they differ in time in maner of vttering of Mysteries in varietie of precepts promises also in meanes to obserue the thinges exacted to attayne to the end proposed In regard wherof S. Ierome saith Lex Moysi omne vetus instrumentum elementa mundi intelliguntur quibus quasi elementis Religionis exordijs Deum discimus The law of Moyses and al the old Testament are vnderstood the elements of the world by which as by first rudiments beginnings we lerne to know God For that in it we haue first the Law of nature and asterwards a law written with promises of temporal rewardes as long life land flowiug with milke honie the like but it brought nothing to perfection as S. Paul saith when giftes hostes were offered which could not according to conscience make the obseruer perfect For the helpes of that time were but infirma egena elemeÌ„ta Weake poore elements Likewise in general touching the punishments that sometimes happened to the people of the old Testament when they transgressed the same Apostle affirmeth that al the same chanced to them in figure are written for our correption vpon whom the ends of the world are come so that the old Testament or Law was but our pedagogue in Christ Yet it setteth forth to vs the whole course of Gods Church for the space of foure thousand yeares that is from the beginning of the world vntil Christ our Redemer which Diuines diuide into six ages wherein was varietie change of her state three vnder the Law of nature and three others vnder the written Law The seuenth last age being this time of grace wherin we now are from Christ to the day of general Iudgement as the world was made in six dayes and in the seuenth God is said to haue rested and therfore sanctified it in other sort then the former six The eight wil be after the Resurrection during for al eternitie VVhich six ages of the ancient Church old Testament are thus distributed The first from the Creation to Noes floud conteyning the space of 1656. yeares The second from the floud to the going of Abraham out of his countrie 368. or counting Cainan Gen. 11. iuxta 72. Luc. 3. 398. yeares The third from Abraham his going forth of his countrie to the parting of the children of Israel out of Aegypt VVhich-some count to haue continued 720. yeares others whom we folow but 430. And thus farre in the law of nature before the written law The fourth age dured 480. yeares from the deliuerie of the children of Israel forth of Aegypt to the fundation of the Temple in Ierusalem The fifth age was from the fundation of the Temple to the captiuitie transmigration of the Iewes into Babylon about 430. yeares And the sixth age dured about 640. yeares from the Captiuitie of Babylon to Christ In al which times God was acknowledged and rightly serued by a continual visible Church with true Religion the same no other which now that Church holdeth that is called and knowen by she name of Catholique As we intend by Gods assistance to shew by briefe Annotations concerning diuers particular points now in Controuersie as the holie Text geueth occasion And especially by way of Recapitulation after euerie one of the six ages when we come to those passages in the Historie where the same are ended OF MOYSES THE AVTHOR OF THE fiue first bookes MOyses so called because he was taken from the water as the name signifieth was borne in Aegypt the sonne of Amram the sonne of Caath the sonne of Leui the Patriarch and so of Iacob Isaac and Abraham His maruelous deliuerie from drowning his education excellent forme singular wisdome heroical vertues rare dexteritie in al affayres whole life most admirable are gathered out of holie Scriptures by S. Gregorie Bishop of Nissen into a briefe Summe most worthie to be read but to large for this place He was borne about the yeare of the world two thousand foure hundred long before al prophane writers yea before manie of the Painimes false goddes as S. Augustin declareth in diuers places of his most excellent booke intituled of the Citie of God He liued in this world 120. yeares Of which 40. were in Pharaos court as the adopted sonne of Pharaos daughter fourtie in banishment from Aegypt in Madian and fourtie more he gouerned the people of Israel His singular prayses are also briefly touched in the last chapter of Deuteromie added by Iosue and in the booke of Ecclesiâ—sticus He died in the desert and was buried in the vaâ—le of Moab so secretly that no mortal man knew his sepulchre lest the Iewes who were very prone to Idolatrie should haue adored his bodie with diuine honour for the greatnes and multitude of his miracles and for the singular estimation they had of
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ 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 †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
The impious man diggeth euil and in his lippes fire burneth †A peruerse man raiseth contentions and one ful of wordes separateth princes An vniust man allureth his frende and leadeth him by a way not good †He that with astoinied eies thinketh wicked thinges byting his lippes bringeth euil to passe †A crowne of dignitie old age which shal be found in the wayes of iustice †Better is the patient then a strong man and he that ruleth his minde then the ouerthrower of cities †Lottes are cast into the bosome but they are ordered of our Lord. ANNOTATIONS CHAP. XVI 1. It perteineth to man to prepare the hart For the better vnderstanding of this and other hard places of holie Scripture this general rule euer approued by al Christians is most necessarie that al holie Scripture is true and certaine as being al indited by the Holie Ghost the Spirite of truth and so one place is neuer contrarie to an other though at first sight they may so seme to mans vnderstanding For by this place the Pelagians would proue that man can of himself without the helpe of Gods grace beginne a good thing though without this helpe he cannot performe it because it is here sayd that it petteyneth to man to prepare the hart that is â—o beginne a good thing But S. Augustin sheweth that it may not be so vnderstood the cause so it should be contrarie to that saying of our Sauiour VVithout me you can do nothing and that of S. Paul VVe are not sufficient to thinke anie thing of our selues as of our selues but our sufficiencie is of God VVhich tvvo euident places vvith otherlike do shevv that this place hath an other different sense from that vvhich the Pelagians gather Anâ— so S. Augustin and other Fathers teach that the vvisman here affirmeth not that man of himself can prepare his hart or beginne a good vvorke but that it perteineth to man to prepare his hart presupposing helpe of Gods grace and hauing so begunne God also gouerneth the tongue and by more grace directeth it â—o speake those thinges vvel vvhich the hart purposed and disposed to be vttered vvithout vvhich helpe none is able neither to beginne anie meritorious vvorke nor to prosecute nor perfect that is vvel begunne The like sentence foloweth in the 9. verse The hart of man disposeth his vvay but it perteyneth to our Lord to direct his progresse signifying in both places that after a thing is vvel begunne vvhich can not be vvithout the helpe of Gods grace yet it can not procede vvel vvithout more grace stil directing and streingthning mans freevvil CHAP. XVII BEtter is a drie morsel with ioy then a house ful of victimes with brawling †A wise seruant shal rule ouer foolish children and diuide inheritance among bretheren †As siluer is tried by fyre and gold in the fournace so our Lord proueth the the harts †The euil man obeyeth an vniust tongue and the deceitful obeyeth lying lippes †He that despiseth the poore vpbraydeth his maker and he that reioyceth at an other mans ruine shal not be vnpunished †The crowne of oldmen the childrens children and the glorie of children their fathers †Eloquent wordes become not a foole nor lying lippes a prince †A most gratful pearle the expectation of him that expecteth whither soeuer he turneth himself he vnderstandeth wisely †He that concealeth offence seeketh frendshipes he that in other word repeteth it seperateth the confederate †Reprehension doth more profit with a wiseman then an hundred stripes with a foole †An euil man alwayes seeketh brawles but a cruel angel shal be sent against him †It is better to meete a beare when her yong are taken away then a foole trusting to himselfe in his owne follie †He that rendereth euil thinges for good euil shal not depart from his house †He that letteth water goe is the head of brawles before he suffer contumelie he forsaketh iudgement †He that iustifieth the impious and he that condemneth the iust both are abominable before God †What doth it profit a foole to haue riches wheras he can not buy wisdom He that maketh his house high seeketh ruine and he that refuseth to learne shal fal into euils †He loueth at al time that is a frend and a brother is proued in distresses †A foolish man wil clappe the handes when he is suretie for his freind †He that meditateth discordes loueth brawles and he that exalteth the doore seeketh ruine †He that is of a peruerse hart shal not finde good and he that turneth his tongue shal fal into euil †A foole is borne to his owne ignominie but neither shal the father reioyce in a foole †A ioyful minde maketh a florishing age a sorowful spirit dryeth vp the bones †The impious receiueth giftes out of the bosome that he may peruert the pathes of iudgement †In the face of the prudent wisdom shineth the eies of fooles are in the endes of the earth †A foolish sonne is the anger of the father and the sorow of the mother that bare him †It is not good to doe hurt to the iust nor to strike the prince which iudgeth right †He that moderateth his wordes is lerned and prudent and the lerned man is of a precious spirit †The foole also if he hold his peace shal be reputed wise and if he close his lippes a man of vnderstanding CHAP. XVIII HE seeketh occasions that wil depart from a frend he shal euer be subiect to reproch †A foole receiueth not the wordes of prudence vnlesse thou say those thinges which are in his hart †The impious when he shal come into the depth of sinnes contemneth but ignominie and reproch folow him †Deepe water wordes from the mouth of a man and a streame ouer flowing the fountaine of wisdom †To accept the person of the impious in iudgement is not good that thou decline from the truth of iudgement †The lippes of a foole mingle him with strife and his mouth prouoketh brawles †The mouth of a foole is his destruction and his lippes are the ruine of his soule †The wordes of the duble tongued as it were simple and the same come euen to the inner part of the bellie Feare casteth downe the slothful and the soules of the effeminate shal be hungrie †He that is soft and dissolute in his worke is the brother of him that destroyeth his owne workes †A most strong towre the name of our Lord the iust runneth to it and shal be exalted †The substance of the rich man a citie of his strength and as a strong wal compassing him
his time The end of the Sapiential Bookes THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES The argument of Prophetical bookes in general AMongst manie great benefites which God bestowed vpon his peculiar people in the old Testament one principal and very excellent was that besides their ordinarie Pastors and gouerners in spiritual causes the Priestes of Aarons progenic and other clergie men of the same tribe of Leui in â—erarchical subordina ion of one chief with other superiors and subiectes disposed in sacred functions he also gaue them other extraordinarie Prophetes of sundrie tribes as admonitors and guides to reduce them from errors of sinne into the right way of vertue Which office the same Prophetes performed as wel by threatning the offenders with Gods wrath and punishment as by exhorting them to repentance and so to trust in Gods assured mercie that he would geue them better times and reliefe from their miseries But most especially these holie Prophetes did foresee and foretel the happie times of Grace in the New Testament The coming of Messias Christ our Redemer and Sauiour With the mysteries of his Incarnation Birth Passion Death Resurrection Ascension Coming of the Holie Ghost Fundation Propagation perpetual Stabilitie of his Church and finally the General Iudgement Eternal Glorie of the blessed and Euerlasting paine of the damned For albeit they preached and prophecied manie thinges properly and immediatly perteyning to the particular state and people of the Iewes and other nations Where they conuersed yet the principal summe of al the prophetical bookes is of Christ and his Church Yea al the old Testament is a general prophecie and forshewing of the New Which as we noted in the beginning is conteyned and lieth hid in the old Neuertheles speaking more distinctly of the proper arguments or contents of the foure partes of the old Testament the former three more peculiarly setforth the Law the Historie and Sapiential precepts and this last part chiefly conteyneth Prophecies of thinges to come Of which the greatest part is now come to passe or dayly fulfilled and the rest shal likewise be performed in due time So now in order after the Legal Historical and Sapiential bookes folow the Prophetical and are these according to the names of the Prophetes that writte them Isaie Ieremie with Baruch Ezechiel and Daniel commonly called the greatter Prophetes and the twelue lesser aâ—e Osee Ioel Amos Abdias Ionas Micheas Nahum Abacuc Sophonias Aggeus Zacharie and Malachie Who were al singularly inspired and gouerned in their preachings and writinges by the Holie Ghost that they could not erre Yea they were so illuminated in their vnderstanding that they clerly saw that which they vttered And therfore their Prophecies are called Visions for the assured infallibilitie of truth which they auouch For as nothing is more certaine in vulgar knowlege then that which we see with our corporal eyes and therfore of al witnesses the eye witnes is estemed the surest and as in al natural knowlege that is most certaine which is sene by discourse of reason so in supernatural knowlege nothing is more assured then that which is sene by supernatural light Whereof there be three sortes the light of Faith of Prophecie and of Glorie Al three certaine and vndoubted but most clere and manifest is the vision by light of glorie wherby God is sene in himself and al thinges in him that perteyne to the state of euerie glorious Sainct Next therto is the vision by light of prophecie wherwith God illuminateth the vnderstanding of the Prophet by a special extraordinarie and transitorie light of grace that either he clerly seeth the reueled truthes or at least perfectly knoweth that he is moued by the Holie Ghost though he vnderstand not al that the Holie Ghost intendeth and so when and where it is Gods wil he vttereth the same for instruction of others The last which is also certaine but more obscure is the supernatural knowlege which al Catholique Christians haue by light of faith assuredly beleuing al thinges which God reueleth by his Church Concerning therfore this excellent diuine gift of Prophecie granted to few for the benefite of al Gods seruants we are here to informe the vulgar reader that wheras these prophecies are for most part hard to be vnderstood and as S. Peter teacheth not knowen by priuate interpretation but must be interpreted by the same Spirite wherwith they were written our purpose is not to explicate them nor yet to produce large explications of the godlie lerned Fathers but rather fewer and briffer notes then hertofore and for the rest we remitte the more lerned and studious readers according to their capacities to search the same in the commentaries of ancient and late Expositers wishing others to content themselues with the more easie partes of holie Scriptures and other godlie bookes and daylie instructions of spiritual teachers And such as do also read these may obserue with vs these amongst other special causes of the hardnes of the Prophetes One cause is the frequent interruption of sentences with suddaine change from one person or matter to an other without apparent coherence Which S. Ierom noteth in sundrie places As I saie 7. after that the Prophet hath seuerely reprehended king Achab for his distrust of Gods assistance against his temporal enimies v. 13. in the next wordes he prophecieth that a Virgin shal conceiue and beare a sonne Christ our Sauiour and the like in other places An other cause is that the Prophetes speake thinges of some persons which are to be fulfilled in others either of their progenie or prefigured by them As the prophecie of the Iewes and Gentiles comprised in the historie of Esau Iacob Likewise that which Iacob prophecied Gen. 49. of Simeon an Leui not fulfilled in themselues but in the Scribes and Priestes descending of their stock Also much of that which Dauid semeth to speake of Salomon Psal 88. can only be vnderstod of Christ Other examples wil occurre in the Prophetes ensuing Briefly for we can not here expresse al the causes in few wordes prophecies are often times vttered in figuratiue speaches and often not in wordes but in factes other times so mixed with histories and temporal thinges with spiritual againe some thinges perteyning to the old Testament so ioyned with mysteries of the new and the like that most hard it is to discerne nay not possible without special reuelation or instruction of others to know to what purpose or thing euerie part perteyneth or is to be applied for some thinges are spoken only of the historie some thinges of misteries manie thinges of both And the reason why the Holie Ghost doth so vtter these prophecies is noted by S. Ierom in Nahum 3. that the proud and malicious enimies of Religion may not vnderstand them lest sayth he a holie thing should be geuen to dogges pearles cast to swine most sacred mysteries
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
which is forbid by the law of nature and the reuenge therof here and in other places seuerly threatned yet it was specially geuen both immediatly after the floud and in the law of Moyses with manie the like to exercise men in obedience And the same was renewed for a time by the Apostles to appease a controuersie in the primitiue Church For that the Iewes conuerted to Christ hauing benne long accustomed to this obseruation could not indure to see it broken by themselues or other Christians and being no great burden for the Gentiles it was decreed that al should kepe it And so peace was made Neuertheles it was abolished when the cause ceassed As S. Augustin declareth against Faustus the Manichee Sach is the authoritie of the Church to decree and againe to disanul an obseruation of a thing of it selfe indifferent 21. Druâ—e Noe sinned not by the common iudgement of ancient Fathers in that he was ouercome with wine because he knew not the force therof hauing drunck only water al his life before But this external rebuke and worldlie disgrace happened to Noe in figure of Christ naked on the Crosse As S. Cyprian Epist 63. ad Coecilium S. Augustin li. 16. de ciuit c. 2. li. 12. contra Faustum Manicheum c. 23. 24 Eucherius Repertus and others vpon this place do teach And likwise that Sem and Iapheth were a figure of the Church consisting of Iewes and Gentiles and Cham of Heretikes and other Infidels that deride the infirmities which our Sauiour sustayned Goe to now yee Manichees saith S. Augustin obiect calumnies to the ancient holie Scriptures doe so yee children of Cham to whom naked flesh semeth vile by which your selues were begotten For neither could yee by anie meanes haue benne called Christians except Christs as he was fortold by the Prophetes had come into the world had drunck that cuppe of his vinyard which could not passe from him had slept in his passion as in drunkennes of folie which is wiser then men and so the infirmitie of mortal flesh which is stronger then men had become naked by the secret counsel of God which infirmitie vnles the WORD OF GOD had taken vpon him the very name Christian wherof yee also glorie had not benne at al in the earth 25. Cursed be Chanaan VVhy Chanaan the sonne is cursed and not his father Cham diuers yeld diuers reasons S. Theodoretus reporteth out of the Hebrew Doctors that Chanaan a boy first saw his grandfathers nakednes and told the same to his father and so they both derided that they should haue couered Chams other sonnes not offending and therfore not his whole progenie but only Chanaan his posteritie were here cursed by Noe. S. Chrisostome supposeth that for so much as God had blessed Noe his three sonnes coming forth of the Arke he could not presume to curse anie of those whom God had blessed therfore cursed Chanaan who in wickednes was like to his father S. Gregorie bringeth this for example of wicked men escaping punishment in this life and are punished in the next and in their posteritie folowing their vices VVhat meaneth it saith he that C ham sinning Chanaan his sonne had sentence of reuenge but that the sinnes of the reprobate prosper here in this life vnreuenged and are punished aftervvards And clere it is that Chanaans most wicked posteritie were subdued in the end and most of them destroied by the children of Israel who were of Sem vnder the conduct of Iosue according to Noes prophetical blessing of Sem and cursing of Chanaan 27. God enlarge This blessing of Iapheth was literaly fulfilled when according to his name which signifieth Latitude or enlargement his plentiful issue possessed most ample countries both in the Continent and Ilandes But mystically it had effect As S. Hierom. S. Augustin Rupertus and others expeund it when the Apostles being Iewes of the race of Sem first builded the Christian Church wherin the most part of that nation refused to dwel contemning Christs Gospel grace and the fulnes of Gentiles entred in and were made inheriters Finally Chanaan is seruant to both Sem and Iapheth in that Heretikes being vnder the Iurisdiction of the Church geathered of Iewes and Gentiles serue to stur vp Catholiques diligence to more exact knowledge of al truth and their patience to more merite and glorie CHAP. X. The genealogie of Noes children by whom the World was increased againe after the floud THESE are the generations of the sonnes of Noe Sem Cham and Iapheth and children were borne to them after the floud †The children of Iapheth Gomer and Magog and Madai and Iauan and Thubal and Mosoch and Thiras †Moreouer the children of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis the Cetims and the Dodanims †Of these were diuided the Iles of Nations in their countries ech one according to his tongue and their families in their nations †And the sonnes of Cham Chus and Mesraim and Phut and Chanaan †And the sonnes of Chus Saba and Heuila Sabatha and Regma Sabathaca The sonnes of Regma Saba and Dadan †Moreouer Chus begat “ Nemrod he began to be mightie in the earth †and he was a valiaunt hunter before our Lord. Therof rose a prouerbe As it were Nemrod the valiaunt hunter before our Lord. †And the beginning of his kingdome was Babylon and Arach and Achad and Chalanne in the land of Sennaar †Out of that land came forth “ Assur and builded Niniue and the streets of the citie and Chale †Resen also betwen Niniue and Chale this is the great citie †But Mesraim also begat the Ludims the Anamims the Laabims the Nephthuims †and the Phetrusims and the Casluims of whom came forth the Philistims the Caphtorims †And Canaan begat Sidon his first begotten Hethaeus †and Iebusaeus and Amorrhaeus and Gergesaeus †Heuaeus and Aracaeus Sinaeus ' †and Aradius Samaraeus and Hamathaeus and afterwardes were spred the people of the Chananits †And the limitts of Chanaan were from Sidon as we come to Gerara euen to Gaza vntil thou enter to Sodoma Gomorrha and Adama Seboim euen to Lesa †These are the children of Cham in their kinreds and tongues and generations lands and nations †Of Sem also father of al the children of Herber the elder brother of Iapheth were borne †The children of Sem Aelam and Assur and Arphaxad and Lud and Aram. †The children of Aram Vs and Hul and Gether and Mes. †And Arphaxad also begat Sale of whom was borne Heber †And to Heber were borne two sonnes the name of the one was Phaleg because that in his dayes was the earth diuided and his brothers name was Iectan †The which Iectan begat â—lmodad and Saleph and Asarmoth
sonnes in one day †And Rebecca said to Isaac I am wearie of my life for the daughters of Heth if Iacob take a wife of the stocke of this land I list not liue ANNOTATIONS CHAP. XXVII 19. I am thy first begotten Esau Iacob was not by nature the first begotten but by Gods ordinance by couenant made with Esau had right to the preeminence and priuilegies belonging to the first borne So he did not lie but spake a truth meaning that he was that sonne to whom by diuine election the first-birth-right was dew which his father supposed to pertaine to Esau But because some scorners of Christian doctrin like to the old Manichees vse to say that Catholique Doctors and Schoolmen excuse and condemne whom they list by such glosses let such reprouers vnderstand that both moderne and ancient Catholique writers auow this defence of the holie Patriarch Iacob not by priuate spirite but by the most true and proper sense of holie Scripture itselfe VVhere it may appeare if they wil axamine the text that Iacob in al this procurement of his fathers blessing neither did anie thing vniustly nor said anie thing falsly First it was reueled to his mother chap. 25. v. 23. That the elder of her twinnes should serue the younger Secondly holie Scripture testifieth in the same chapter v. 27. That Iacob vvas a plaine or sincere Man void of vniust dealing Thirdly for more quiet enioying that right which God had ordained for him he procured his brothers consent and confirmation v. 33 Fourtly though he was secure in conscience that the blessing was dew to him yet he feared v. 12. lest he might geue occasion of offence to his father to whom this mysterie was not yet reueled Fiftly Isaac perceiuing at last Gods wil that Iacob should be preferred was neither offended with him nor reuoked his blessing as vnlawfully surprised but condescending therto ratified that he had done saying v. 33. I haue blessed him and he shal be blessed Sixtly God himselfe from this time forwards often appeared to Iacob and with great promises and manie temporal and spiritual benefites declared his singular loue to him Seuently these three Patriarches Abraham Isaac and Iacob are special renowmed Sainctes of the old Testament yea the Lord and Creator of al would peculiarly be called Exodi 3. the God of Abraham Isaac and Iacob Moyses praying instantly for Gods mercie and clemencie towards the people Exodi 32. besought him to remember Abraham Isaac and Iacob his seruants and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdom of Heauen Al which shewe the great vertues and holines of them al. And touching this fact of Iacob where if euer aniewhere might seme to be some great sinne S. Augustin at large proueth that he did not herein sinne at al That vvhich Iacob did saith he li. cont mendacium c. 10. By his mothers instruction to deceiue his father if it be diligently considered vvas no lie but a mysterie and therfore for the samiliar counsail of the Holie Ghost vvhich his mother had receiued he is excused from sinne The same he confirmeth q. 74. in Gen. li. 16. c. 37. de ciuit li. 22. c. 34 cont Faust The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist 125. S. Theodoret. q. 79. 80. in Gen. S. Gregorie ho. 6. in Ezechielem S. Bede Isidorus Innocentius 3 Rupertus and others vpon this place al agreing absolutly that euerie lie is a sinne declare that Iacob lied not but stil spake the truth confirming their exposition by other like places of Scripture As when our Sauiour said of S. Iehu Baptist Math. 11. He is Elias meaning that he was Elias in spirite not in person So Iacob said truly that he was Esau not meaning in person but in right of the first borne by Gods ordinance Esau also hauing condescended therto by couenant and oath In that also he deceiued his father was no sinne For it was a lawful and good deceipt such a one saith S. Chrisostom as Hieremie speaketh of Lord thou hast deceiued me and I am deceiued so Isaac was deceiued not as we commonly cal deceipt but to his owne and others good by Gods disposition 23. Knevv him not S. Damasus demanding of S. Hierom what might be the reason why God would suffer his holie seruant Isaac not to know Iacob but to be deceiued and through ignorance to blesse whom he would not declareth that it happened not only to Iacob but also to manie other like holie men to be ignorant of manie things and to be deceived in error of opinion and that this error was profitable to Isaac and his house For if he had geuen this blessing which was a spiritual Iurisdiction to Esau as he purposed he had committed a noxious error in dede by preferring a bloudie man one that was readie if he could to haue killed his brother v. 41. omitting him that was sincere and very vertuous and had done his owne wil not Gods wil therin But why would not God reuel his wil to Isaac as he had commanded a farre greater thing to Abraham to sacrifice the same Isaac that he might wittingly haue blessed Iacob by Gods commandment The Fathers do probably alleage this for one reason that if Esau being a fierce and cruel man had perceiued that his father had willingly preferred Iacob he would haue bene incensed against his father conceiued and attempted euil against him An other reason S. Chrisostom and Theodoret do yeld that by this strange maner of imparting this blessing it might more manifestly appeare to be Gods wil and ordinance and not to procede from mans affection that Iacob should be preferred CHAP. XXVIII Iacob with his fathers blessing and admonition not to take a wife of Chanaan but of the daughters of his vncle Laban goeth into Mesopotamia 6. Esau in the meane time marieth a third wife his vncle Ismaels daughter 11. Iacob seeth in slepe a ladder reaching to heauen Angels ascending and descending and our Lord leyning theron renewed the promises made to Abraham and Isaac 16. And be away king maketh a vow ISAAC therfore called Iacob and blessed him and commanded him saying Take not a wife of the stocke of Chanaan †but goe and make a iourney into Mesopotamia of Syria to the house of Bathuel thy mothers father and take thee a wife thence of the daughters of Laban thin vncle †And God almightie blesse thee and make thee encrease and multiplie thee that thou maiest be into multitudes of peoples †And geue he thee the blessings of Abraham and to thy seed after thee that thou mayest possesse the land of thy perigrination which he promised to thy grandfather †And when Isaac had dismist him taking his iourney he came to Mesopotamia of Syria to Laban the sonne of Bathuel the Syrian brother to
profession of faith were auailable For other sinnes not only internal repentance was necessarie which vvas euer principally required therfore Ioseph dealt so seuerly vvith his brethren til they had hartis sorow and contrition for their sinnes but also certaine external purifications as vvashing and changing garments vvere ordained Gen. 35. Mariage though not then a Sacrament yet was religiously regarded with special care of faith and religion in the choise of persons Gen. 24. 27 v. 46. c. 28. v. 1. and of certaine degrees of consanguinitie and affinitie Adulterie was punishable by death Gen. 38. and in no wise counted lawful no not among the heathen Gen. 12. 20. 24. 26. 29. 34. 39. Pluralitie of vviues in some persons and cases lawful in the lavv of nature Gen. 16. 25. 29. as also afterwards in the lavv of Moyses not in the law of grace nor euer pluralitie of husbands Spiritual blessing a preeminence of greater persons so Melchisedech blessed Abraham Gen. 14. Isaac blessed Iacob c. 27. and Iacob his sonnes c. 49. and the sonnes of Ioseph with imposition of handes and framing the forme of a crosse 48. Other Ceremonies of oyle and wine Gen. 28. 35. sprinkling the bloud of the Paschal lambe eating the lambe standing with their loynes gyrded shooes on their feete staues in their handes and with speede Exo. 12 Musical instruments in Diuine seruice Exod. 15. Christes Baptisme prefigured by Circumcision Gen. 17. for Christians are circuÌ„cised saith S. Paul in the Circumcision of Christ buried with him in Baptisme Also by the cloude vvhich stoode betwene the Aegyptians and Israelites lightning the night on the one side tovvards Gods people dark on the other tovvards their enemies and by the redde sea vvhich saued the children of Israel and drovvned the Aegyptians Exo. 14. Al were baptised in the cloude and in the sea So the bread and vvine offered by Melchisedech the Paschal lambe and vnleauened bread prefigured the B. Sacrament and Sacrifice of Christs bodie and bloud in formes of bread and wine Iacob also prophecied of this most excellent Mysterie Gen. 49. He shal wash his stole in wine and his cloke in the bloud of the grape In like sorte Melchisedechs Priesthood was a plaine figure of Christs Priesthood who first by himself consecrated and offered his ovvne bodie and bloud and stil doth the same by his Priests handes of the new Testament Diuers other Rites were knovven and obserued by Tradition So Abraham paied Tythes to his spiritual Superior Gen. 1â— taught his children and familie to keepe the way of our Lord. and doe iudgement and iustice Gen. 18. v. 19. Isaac and Iacob kept and taught the Ordinances Preceptes and Ceremonies of their ancesters vvithout Lavves or precepts vvritten Gen. 26. Iudas commanded his second sonne to take the widovv of his brother deceased without children Gen. 38. The children of Israel abstained from eating the sinevv of the thigh in remembrance that the sinew of Iacobs thigh was shrunke Gen. 32. Freewil in men proued by that Iosephs brethren in selling him thought euil not moued nor inclined therto by God who had no part in their euil thought but turned it to good Gen. 50. by Gods threatning Pharao Exo. 8 If thou wilt not dismisse Israel VVhich were vniust if Pharao could not doe otherwise Likewise by that Pharao often changed his mind sometimes promising to dismisse the Hebrewes and againe refusing to doe it which sheweth saieth Theodoret freewil of the mind and by Gods preuention of rentations leading the Israelites not the neerest way but by the desert lest perhaps it would repent them and they would returne into Aegypt Exod. 13 Mans consent therfore is free notwithstanding Gods wil direction and commaundement And so his industry is required in his dailie affaires and then to relie on Gods prouidence otherwise only to expect Gods wil operation or protection man himself endeuoring nothing is to tempt God Therfore Abraham Gen. 12. Isaac c. 26. Iacob ca. 32. and the parents of Moyses Exo. 2 being in feare and distresse vsed al prudence to auoid imminent dangers albeit they had special reuelations of safetie and happie successe Neither doth God euer tempt anie man to sinne but proueth his seruants and maketh them knowen to the world for example of others and their owne merit Gen. 22. Iob. 1. 2. c. Onlie faith doth not iustifie nor workes without saith but both together do iustifie and are meritorious so Abraham beleued God because he is omnipotent and truth it selfe and it was reputed to him vnto iustice Gen. 15. but this faith was not sole for it had hope loue obedience and other vertues adioyned and so his beleuing was an act of iustice In like maner Abraham was iustified by workes offering Isaac his sonne vpon the Altar Gen. 22. but this worke presupposed faith that God is able to raise euen from the dead So by workes faith is consummate By hospitalitie Abraham and Lâ—t vnawares receiued Angels to harbour Gen. 18. 19. Abraham was perfect according to perfection of this life Gen. 17. most highly commended for foure more notorious actes proceding of two special vertues faith and obedience The first was his promot obedience in leauing his countrie and kindred going he knew not whither nor how farâ—â— simply and cherfully expecting Gods further direction when to goe and where to abide Gen. 12. The second was his excellent faith presently beleeuing Gods promise which by al humane reason semed vnpossible that he should haue innumerable progenie Gen. 15. The third was that he did not only most sincerly and religiously serue God but also taught his posteritie so to do as God himself testifieth of him saying I know that he wil command his children and his house after him that they kepe the way of the Lord and do iudgement and iustice Gen. 18. The fourth was that most heroical act of obedience admirable to al ages being readie to kil and sacrifice his owne most dearly beloued sonne Isaac For which God sware by himself that he would manie waies blesse him because sateth God thou hast obeyed my voice Gen. 22. He prayed for Sodom and had preuailed if tenne iust persons had benne found in that citie Gen. 18. And Lot was deliuered from thence for Abrahams sake Gen. 19. Isaac was also of most sincere mind deuout to God exercised himself in meditation or mental prayer Gen. 24. obtained by prayer his desire of issue Gen. 25. Likewise Iacob is described in the holie text a plaine or sincere and innocent man Gen. 25. v. 27. patient and constant in tribulations Gen. 29. 31. 32. 33. He lawfully purchased Esaus consent of the firstbirthright Gen 25. v. 31. He neither lied nor otherwise sinned when he answered his father that he was Esau his first begotten sonne Gen. 27. but spake truth in mystical sense agreable to
conteyne his thankesgeuing to God for benefites receiued and prophecie of thinges to come with a catalogue of valiant men THE SECOND BOOKE OF SAMVEL WHICH WE CAL THE SECOND OF KINGES CHAP. 1. Dauid hearing that Saul and Ionathas are slaine 11. mourneth with al his familie weeping and fasting 13. causeth him to be slaine who affirmed that he had killed king Saul 18. He traineth vp archers 19. and inuiteth also al Israel to mourne AND it came to passe after that Saul was dead that Dauid returned from the slaughter of Amalec and taryed in Siceleg two dayes †And in the third day there appeared a man coming out of Sauls campe his garments torne and sprinkled on the head with dust and as he came to Dauid he fel vpon his face and adored †And Dauid said vnto him Whence comest thou Who said to him I fledde out of the campe of Israel †And Dauid said vnto him What is the matter that is done tel me Who said The people is fled out of the battel and many of the people are ouerthrowen and dead yca Saul also and Ionathas his sonne are dead †And Dauid said to the yong man that told him How knowest thou that Saul is dead and Ionathas his sonne †And the young man that told him sayd By chance I came into mount Gelboe and Saulleaned vpon his speare moreouer the chariots and horsemen approched vnto him †and turning backward and seing me he called To whom when I had answered here I am †he said to me Who art thou And I said to him I am an Amalecite †And he said to me Stand vpon me and kil me because anguishes hold me and as yet al my life is in me †And standing vpon him I killed him for I knewe that he could not liue after the fal and I tooke the Diademe that was on his head the bracelette from his arme and haue brought to thee my lord hither †And Dauid taking his garments rent them and al the men that were with him †and they mourned and wept and fasted vntil euening vpon Saul and vpon Ionathas his sonne and vpon the people of our Lord and vpon the house of Israel because they were fallen by the sword †And Dauid said to the yong man that had told him Whence art whou Who answered I am the sonne of a man a stranger of Amalec †Dauid said to him Why didst thou not feare to put to thy hand to kil the annointed of our Lord †And Dauid calling one of his seruants said Goe runne vpon him Who stroke him and he died †And Dauid said to him Thy bloud be vpon thine owne head for thyn owne mouth hath spoken against thee saying I haue slaine the annointed of our Lord. †And Dauid mourned this kind of mourning vpon Saul and vpon Ionathas his sonne †and he commanded that they should teach the children of Iuda the bowe as it is written in the Booke of the iust And he said Consider o Israel for them that be dead wounded vpon thy high places †The Nobles ô Israel are slayne vpon thy mountaynes how are the valiants fallen †Tel it not in Geth neither tel ye it in the high waies of Ascalon lest perhaps the daughters of the Philisthijms be gladde lest the daughters of the vncircumcised reioice †Mountaines of Gelboe let neither dew nor rayne come vpon you neither be they fields of the first fruits because there was the shield of the valiantes cast away the shield of Saul as though he were not annointed with oyle †From the bloud of the slaine from the fatte of the valiants the arrowe of Ionathas neuer returned backward and the sword of Saul did not returne emptie †Saul and Ionathas amiable and comely in their life in death also were not diuided swifter then eagles stronger then lyons †Yee daughters of Israel weepe vpon Saul who clothed you with scarlet in delicaces who gaue golden ornaments to your attyre †How haue the valiantes fallen in battel Ionathas bene slayne in thy high places †I am sorie for thee my brother Ionathas exceeding beautiful and amiable aboue the loue of wemen As the mother loueth her onlie sonne so did I loue thee †How haue the strong fallen and the weapons of warre perished CHAP. II. Dauid is receiued and annointed King of Iuda 5. He commendeth those of Iabes Galaad which buried Saul 8. Isboseth the sonne of Saul reigneth ouer the rest of Israel 12. whereby riseth sharpe warre betwen Abner and Ioab chief captaines of the two kinges 30. Manie more are slaine of Abners partie then of Ioabs THEREFORE after these thinges Dauid consulted our Lord saying Shal I goe vp into one of the cities of Iuda And our Lord said to him Goe vp And Dauid said Whit her shal I goe vp And he answered him Into Hebron †Dauid therefore went vp and his two wiues Achinoam the Iezrahelite and Abigail the wife of Nabal of Carmel †yea and the men also that were with him Dauid brought euery one with his houshould and they abode in the townes of Hebron †And the men of Iuda came and annoynted Dauid there to reigne ouer the house of Iuda And it was told Dauid that the men of Iabes Galaad had buried Saul †Dauid therefore sent messengers vnto the men of Iabes Galaad and sayd vnto them Blessed be you to our Lord which haue done this mercie with your lord Saul and haue buried him †And now our Lord certes wil render you mercie and truth but I also wil requite you the good turne for that you haue done this thing †Let your handes be strengthned and be yee stout men for although your lord Saul be dead yet the house of Iuda hath annointed me to be their king †But Abner the sonne of Ner prince of Sauls armie tooke Isboseth the sonne of Saul led him about through the campe †and ordained him king ouer Galaad and ouer Gessuri and ouer Iezrahel ouer Ephraim and ouer Beniamin and ouer al Israel †Fourtie yeares old was Isboseth the sonne of Saul when he began to reigne ouer Israel and he reigned two yeares and only the house of Iuda folowed Dauid †And the number of the daies that Dauid abode reigning in Hebron ouer the house of Iuda was seuen yeares and six monethes †And Abner the sonne of Ner went forth and the seruantes of Isboseth the sonne of Saul out of the campe into Gabaon †Moreouer Ioab the sonne of Saruia and the seruants of Dauid went forth and mette them beside the poole of Gabaon and when they were come together into one place they sate one ouer against an other these on the one side of the poole and they on the other †And Abner said to Ioab Let the yong men rise and play before vs. And Ioab answered Let them rise †There rose therefore and passed twelue in number
And thou didst answere me The saying is good which I haue heard †Why then hast thou not kept the oath of our Lord and the precept that I commanded thee †And the king said to Semei Thou knowest al the euil wherof thy hart is priuy to thy selfe which thou dist to Dauid my father our Lord hath rendred thy malice vpon thy head †And king Salomon be blessed and the throne of Dauid shal be stable before our Lord for euer †The king therfore commanded Banaias the sonne of Ioiada who going out stroke him and he died CHAP. III. King Salomon marieth Ikaraos sister 3. offereth Victims in high places 5. admonished by God in his sleepe to demand what he wil he asketh wisdom to gouerne his people 10. which God granteth him with much richesse also and glorie 16. He decideth a controuersie betwen two wemen contending about a liuing child and a dead THE kingdom therfore was established in the hand of Salomon and he was ioyned in affinitie to Pharao the king of Aegypt for he tooke his daughter and brought her into the citie of Dauid vntil he accomplished building his owne house and the house of our Lord and the wal of Ierusalem round about †But yet the people immolated in the excelses for there was no temple built to the name of our Lord vntil that day †And Salomon loued our Lord walking in the preceptes of Dauid his father sauing that he immolated in the excelses and burnt incense †He went therfore into Gabaon to immolate there for that was a verie great excelse a thousand hostes for holocaust did Salomon offer vpon that altar in Gabaon †And our Lord appeared to Salomon in a dreame by night saying Aske what thou wilt that I may geue it thee †And Salomon said Thou hast done great mercie with thy seruant Dauid my father euen as he walked in thy fight in truth and iustice and a right hart with thee for thou hast kept thy great mercie and hast geuen him a sonne sitting vpon his throne as it is this day †And now Lord God thou hast made thy seruant to reigne for Dauid my father but I am a litle childe and ignorant of my going out and coming in †And thy seruant is in the middes of the people which thou hast chosen a people infinite which can not be numbred and counted for the multitude †Thou shalt therfore geue to thy seruant a docible hart that he may iudge the people discerne betwen good and euil For who shal be able to iudge this people this thy people great in number †The word therfore was liked before our Lord that Salomon had asked such a thing †And our Lord sayd to Salomon Because thou hast asked this thing and hast not desired for thy self manie dayes nor riches nor the liues of thine enemies but hast desired wisedom for thy self to discerne iudgement †behold I haue done vnto thee according to thy wordes haue geuen thee a wise hart and intelligent in so much that 〈◊〉 before thee hath beene like thee nor shal aâ—ise after thee †Yeâ— and these thinges which thou diâ—â—â— not aske I haue geuen thee to witte riches and glorie so that none hath beene like thee â—â—â—â—g the kinges al dayes hertofore †And if thou wilt wall 〈◊〉 my wayes and keepe my preceptes and my â—â—n mandâ—â—â—ntes as thy father waâ—kâ—â— I wil make thy dayeslong †Therfore Salomon awaked and perceiued that it was a dreame and when he was come to Ierusalem he stood before the arke of couenant of our Lord and offered holocaustes and made pacifique victimes and a great feast to al his seruantes †Then came there two wemen har lottes to the king and stood before him †of the which one said I besech thee my lord I and this woman dwelt in one house and I was deliuered of a childe beside her in the chamber †And the third day after that I was deliuered she also was deliuered and we were together and no other person with vs in the house except we two †And this womans childe died in the night For sleping she oppressed him †And rysing in the dead tyme of the night she tooke my childe from the side of me thy handmayd being aslepe and layed it in her bosome and her childe that was dead she put in my bosome †And when I was rysen in the morning to geue my childe milke he appeared dead whom more diligently beholding when it was cleere day I found that it was not mine which I bare †And the other woman answered It is not so as thou sayst but thy childe is dead and mine liueth On the contrarie part she sayd Thou liest for my childe liueth and thy childe is dead And in this maner they stroue before the king †Then sayd the king This woman saith My childe liueth and thy childe is dead And this hath answered No but thy childe is dead and mine liueth †The king therfore said Bring me a sword And when they had brought a sword before the King †Diuide quoth he the liuing child into two partes and geue the halfe part to one and halfe to the other †But the woman whose childe was aliue said to the king for her bowels were moued vpon her childe I besech thee my lord geue her the childe aliue and kil it not On the contrarie part she sayd be it neither mine nor thine but let it be diuided †The king answered and said Geue vnto this woman the infant aliue and let it not be killed for this is the mother therof †Al Israel therfore heard the iudgement that the king had iudged and they feared the king seing the wisedom of God to be in him to doe iudgement CHAP. IIII. Chiefe men of Salomons kingdom are recited by their names and offices 22. likewise the prouision of victuals for his house 26. the number of his horses 19. his wisedom excelleth al others 3â— he writte manie parables and verses and lernedly discoursed of al thinges AND king Salomon was reigning ouer al Israel †and these were the princes which he had Azarias the sonne of Sadoc the priest †Elihoreph and Ahia the sonnes of Sisa Scribes Iosaph at the sonne of Ahilud register †Banaias the sonne of Ioiada ouer the armie and Sadoc and Abiathar priestes †Azarias the sonne of Nathan ouer them that assisted the king Zabud the sonne of Nathan priest the kinges frend †and Ahizar gouernour of the house and Adoniâ—am the sonne of Abda ouer the tributes †And Salomon had twelue gouernours ouer al Israel which serued out victuals for the king and for his house for euerie one ministred necessaries eche man his moneth in the yeare †And these are their names Benhur in mount Ephraim †Bendecar in Macces and in Salebim and in Bethsames and in Elon and in Bethhanan †Benhesed in Aruboth his was Socho and al the land
false priestes should be burned there confirming by present miracles that which he auerred in wordes the kings hand suddanly withering restored againe by the prophets prayer and the new altar cleuing in sunder that the ashes fel out 3. Reg. 13. Further an other Prophet called Ahias foreshewed the destruction and vtter extirpation of Ieroboams familie for his enormious wickednes and namely which is most often inculcate for making Israel to sinne by deuising and setting abroch a new religious 3. Reg. 14. which ruine happened very shortly For himself reigning twentie two yeares 3. Reg. 14. one of his sonnes died presently according to the Prophets word v. 18. An other called Nadab succeding to his father reigned only two yeares and vvas slaine together with their whole race and kindred by Baasa of the tribe of Issachar 3. Reg. 15. Likewise Baasa folowing the bad steppes of Ieroboam was forewarned by Iehu a Prophet that his house should also be destroyed And accordingly when he had reigned foure and twentie yeares his sonne Ela reigning but two yeares was slaine by his seruant Zambri and al his kinred destroyed VVhish Zambri reigned but seuen dayes For being forthwith besieged by Amri of the tribe of Beniamin he desperatly burned him self together with the kinges palace Neither did Amri then possesse the kingdome with peace For he being chosen king by the armie only whereof he was general an other part of the people chose folowed Thebni Wherof arose ciuil Warre betwen the Antikinges continuing three yeares til â—hebni died and so Amri reigned alone but wickedly as his predecessors twelue yeares in al. Then succeeded his sonne Achab most wicked Who maried Iezabel a Sydonian by her was perswaded to worshippe Baal 3. Reg. 16. To him not withstanding God sent manie admonitions by sundrie Prophetes and bestovved great benefites vpon him wherupon he did some notorious penitential workes but not perseuering in anie good thing returned to his wickednes 3. Reg. 20. And finally beleuing false prophetes and persecuting Micheas for prophecying the truth was slaine in battel when he thought himself most secure 3. Reg. 22. hauing reigned twentie two yeares 3. Reg. 16. His sonne Ochozias reigning but two yeares fel through a window and died of the hurt 4. Reg. 1. His other sonne Ioram after twelue yeares was slaine by Iehu of another familie who then dispatched Iezabel and leauing her in the streete the dogges did eâ—te her carcasse He also caused seuentie sonnes of Ioram to be slaine and vtterly destroyed al Achabs house 4. Reg. 10. For which seruice he was established in the kingdome for foure generations v. 30. So himselfe reigning twentie eight yeares â— Reg. 10. after hiâ— reigned successiuely his sonne Ioachaz seuenetene yeares his sonne Ioas sixtene yeares 4. Reg. 13. his sonne Ieroboam one and fourtie yeares Last lie his sonne Zacharias vvhom his seruant Sellum of an other race killed when he had reigned but six monethes 4. Reg. 15. And after one monâ—th Sellum vvas slaine by Manahen of another progenie VVho reigned tennâ— yeares Then his sonne Phaceia reigning two yeares was slaine by Phacee of another generation He reigning twentie yeares manie of his people were carried captiue into Assiria and himselfe was slaine by Osee of another kindred 4. Reg. 15. Finallie the Assirians taking Samaria by three yeares siege in the ninth yeare of Osee possessed the kingdome of Israel and led al the principal persons captiues into Assâ—ria about two hundred fourtie two yeares after that Ieroboam first reigned ouer the Ten Tribes Thâ—â— there were in al ninetene kinges Besides Thebni who onlie reigned in part against another Of which the first Ieroboam and Iehu were aduanced by Gods ordinance for punishment of others Amri was chosen by the armie the rest of the people chosing Thebni Six inuaded by mere force killing their predecessors The rest succeeded by such titles as their fathers had And though some were better some worse then others al were wicked and at laâ—â— ouerth â—wâ—â— Contrariwise in the kingdome of Iuda standing after the seperation of tenne tribes about foure hundred yeares though some kinges were wicked yet some were good and in them al God preserued Dauids seede by the line of Salomon in this direct succession Roboam Abias Asa Iosaphat Ioram Ochozias Ioas in whose infancie his grandmother Athalia vsurped the kingdome six yeares Amasias Ozias Ioathan Achaz Ezechias Manasses Amon Iosias Ioachaz hitherto the sonne euer succeeding his father then Ioakim brother of Ioachaz Ioachin otherwise called Iechonias sonne of Ioachaz And finallie his Vncle Sedecias who was carried captiue into babilon But Iechonias by Gods special prouidence was fauored and exalted by a new king of Babilon whether he was led captiue before In whose line Dauids of spring continued though not with title of kinges yet in eminent state and estimation As resteth to be noted in the sixth age of the world The progenie also of Aaron continued in their office and function of Priesthood with succession of High Priestes as before from Aaron to Sadoc partly in the line of Eleazar partlie of Ithamar both Aarons sonnes so from Sadoc by the like succession of both families For of Eleazar is recorded this Genealogie 1. Parol 6. Sadoc Achimaas Azarias Iohanan Azarias Amarias Achitob Sadoc Sellum Helcias Azarias Zaraias and Iosedech vvho vvas High Priest in the captiuitie v. 15. being caried into Babilon in the first transmigration vvith king Iechonias before the general captiuitie of al as it seemeth 4. Reg. 24. his father Zaraias yet liuing vvho vvas slaine nine yeares after by Nabuchadonosor 4. Reg. 25. And amongst these there vvere some High Priests of Ithamars line Towitte Ioram Ioiada 4. Reg. 11. 2. Par. 23. Ioathan Vrias 4. Reg. 16. and some others or els some of the aboue mentioned had other names recited by Iosephus lib. 10. cap. 11. Antiq. and Nicephorus lib. 2. cap. 4. Hist Eccles Moreouer besides this ordinarie succession of Priestes there vvas an extraordinarie mission of Prophetes to supply more fullie the office of preaching the truth and admonishing offenders And these God inspired and sent most especiallie when and where errors sprong and sinnes most abounded geuing them extraordinarie grace and most excellent vertues to conterpoise the enormities of vvicked men Such vvere in the times of Achab and Iezabel in the kingdome of Israel besides manie others the two famous great Prophets Elias Eliseus vvhose admirable liues and holie conuersation vvere a mirrour to the vvorld and great terrour to the vvicked VVhose vvorkes and miracles meruelouslie confirmed the vvel disposed encouraged the wâ—ake conuerted manie transgressors confounded false Prophets iustified their ovvne preaching and much glorified God Elias 1. shutte the heauen that it rayned not in three yeares 2. was fedde by rauens 3. Multiplied a poore vvidovves meale oile 4. Raised her dead sonne to life 3. Reg. 17. 5. Brought fire from
and at the tribulation of the sinner Because they haue wrested iniquities vpon me in anger they were trublesome to me †My hart is trubled in me and the feare of death is falne vpon me †Feare and trembling are come vpon me and darkenes hath couered me †And I said Who wil geue me wings as of a doue and I wil fly and rest †Loe I haue gone far flying away and I abode in the wildernes †I expected him that saued me from pusillanimitie of spirit and tempest †Precipitate ô Lord and diuide their tongues because I haue sene iniquitie and contradiction in the citie †Day and night shal iniquitie compasse it vpon the walles therof and labour in the middest therof and iniustice †And there hath not ceased out of the streetes therof vsurie and guile †For if myne enimie had spoken euil to me I would verely haue borne it And if he that hated me had spoken great thinges vpon me I would perhaps haue hid myselfe from him †But thou a man of the same minde my guide and my familiar †Which diddest take swete meats together with me in the house of God we walked with consent †Let death come vpon them and let them goe downe quicke into hel Because there is wickednes in their habitations in the middes of them †But I haue cried to God and our Lord wil saue me †In the euening and morning at midday I wil speake and declare and he wil heare my voice †He wil redeme my soule in peace from them that approch to me because among manie they were with me †God wil heare and he which is before the worldes wil humble them †For there is no change with them they feared not God he hath streached forth his hand in repaying †They haue contaminated his testament they are diuided by the wrath of his countenance and his hart hath approched His wordes are made softer then oile and the same are dartes †Cast thy care vpon our Lord and he wil nourish thee he wil not geue fluctuation to the iust for euer †But thou ô God wilt bring them downe into the pitte of destruction Bloudy and deceitful men shal not liue halfe their daies but I wil hope in thee ô Lord. PSALME LV. Dauid being in danger before Achis king of Geth confidently implereth Gods helpe against the great malice and powre of his enimies 8. foretheweth their ruine his owne exaltation 12. and offereth praises and thankes Vnto the end for a people that is made far from the Sainctes Dauid in the inscription of the title when the foreners held him in Geth 1. Reg. 12. v. 12. HAVE mercie on me ô God because man hath troden vpon me al the day impugning he hath afflicted me Myne enimies haue troden vpon me al the day because they are manie that warre against me †From the height of the day I shal feare but I wil trust in thee In God I wil praise my wordes in God haue I hoped I wil not feare what flesh may do to me †Al the day did they detest my wordes against me al their cogitations are vnto euil †They wil inhabite and keepe secret they wil obserue my heele As they haue expected my soule †for nothing shalt thou saue them in wrath thou wilt breake peoples O God †I haue shewed my life to thee thou hast set my teares in thy sight As also in thy promise †then shal mine enemies be turned backeward In what day soeuer I shal inuocate thee loe I haue knowne that thou art my God †In God I wil praise the word in our Lord wil I praise thee saying I haue hoped in God I wil not feare what man can do to me †In me ô God are thy vowes which I wil render praises to thee †Because thou hast deliuered my soule from death and my feete from falling that I may please before God in the light of the liuing PSALME LVI The Prophet prayeth in tribulation 4. testifieth Gods helpe 6. praiseth his greatnes 8. promising and inuiting al nations to praise him Vnto the end destroy not to Dauid in the inscription of the title when he fled from the face of Saul into the caue HAVE mercie on me ô God haue mercie on me because my soule hath trusted in thee And I wil hope in the shadow of thy winges vntil iniquitie passe †I wil crie to God the highest God that hath done me good †He sent from heauen and deliuered me he hath geuen into reproche them that trode vpon me God hath sent his mercie and his truth †and hath deliuered my soule out of the middes of Lions whelpes I slept trubled The sonnes of men their teeth are weapons and arrowes and their tongue a sharpe sword †Be exalted aboue the heauens ô God and thy glorie vpon al the earth †They prepared a snare for my feete and bowed downe my soule They digged a pit before my face and they are falne into it †My hart is readie ô God my hart is readie I wil sing and say a Psalme †Arise my glorie arise psalter and harpe I wil arise early †I wil confesse to thee among peoples ô Lord and I wil say a Psalme to thee among the Gentiles †Because thy mercie is magnified euen to the heauens and thy truth euen to the cloudes †Be axalted aboue the heauens ô God and thy glorie vpon al the earth PSALME LVII Holie Dauid inueigheth against dissembling wicked men 7. describeth their manifold punishment 11. wherin the iust shal be comforted †Vnto the end destroy not to Dauid in the inscription of the title IF in very dede you speake iustice iudge right thinges ye sonnes of men For in the hart you worke iniquities in the earth your handes forge iniustice †Sinners are alienated from the matrice they haue erred from the wombe they haue spoken false thinges †They haue furie according to the similitude of a serpent as of the aspe that is deafe and stoppeth his eares †Which wil not heare the voice of the inchanters and of the sorcerer inchanting wisely †God shal breake their teeth in their mouth the checke tooth of the lions our Lord wil breake in peeces †They shal come to nothing as water running downe he hath bent his bow til they be weakened †As waxe that melteth shal they be taken away fyre hath falne on them and they haue not seene
are saide of thee ô cittie of God †I wil be mindeful of Raab and Babylon knowing me Behold the foreners and Tyre the people of the Aethiopians these were there †Shal it not be said of Sion Man and man is borne in her and the Highest himselfe founded her †Our Lord wil declare in scriptures of peoples and of princes of those that haue bene in her †The habitation in thee is as it were of al reioycing PSALME LXXXVII A faithful person sore and long afflicted lamentably complaineth praying God 15. not stil to repel him being leift desolate 19. without al consolation of freindes A Canticle of a Psalme to the children of Core vnto the end for Maheleth to answer of vnderstanding to Eman the Ezrahite O †Lord the God of my saluation in the day haue I cried and in the night before thee †Let my prayer enter in thy sight incline thine eare to my petition †Because my soule is replenished with euils and my life hath approched to hel †I am accounted with them that descend into the lake I am become as a man without helpe †free among the dead as the wounded sleeping in the sepulchres of whom thou art mindeful no more and they are cast of from thy hand †They haue put me in the lower lake in the darke places and in the shadowe of death †Thy furie is confirmed vpon me and al thy waues thou hast brought in vpon me †Thou hast made my familiars far from me they haue put me abomination to themselues I was deliuered and came not forth †myne eies languished for pouertie I cried to thee ô Lord al the day I stretched out my handes to thee †Wil t thou doe meruels to the dead or shal phisicians raise to life and they confesse to thee †Shal any in the sepulchre declare thy mercie and thy truth in perdition †Shal thy meruelous workes be knowne in darkenes and thy iustice in the land of obliuion †And I ô Lord haue cried to thee and in the morning shal my praier preuent thee †Why doest thou o Lord reiect my prayer turnest away thy face from me †I am poore and in labours from my youth and being exalted humbled and troubled †Thy wrathes haue passed vpon me and thy terrours haue trubled me †They haue compassed me as water al the day they compassed me together †Thou hast made frend and neighboure far from me and my familiars because of miserie PSALME LXXXVIII Gods mercie and truth with his great promises to Dauid 6. his powre in the whole world and iust iudgements are the true ioy of his seruantes 20. Christs kingdom shal remaine for euer 31. yea manie offending yet al shal not perish 39. but after great affliction 47. God wil respect mans infirmitie 50. his owne promise and the enimies reproching his seruantes and himselfe 53. who is blessed for euer Of vnderstanding to Ethan the Ezrahite THe mercies of our Lord I wil sing for euer In generation and generation I wil shewe forth thy truth in my mouth †Because thou saidst Mercie shal be built vp for euer in the heauens thy truth shal be prepared in them †I haue ordained a testament with mine elect I haue sworne to Dauid my seruant †for ever wil I prepare thy seede And I wil build thy seat vnto generation and generation †The heauens shal confesse thy meruelous workes ô Lord yea and thy truth in the church of saintes †For who in the cloudes shal be equal to our Lord shal be like to God among the sonnes of God †God who is glorified in the counsel of saintes great and terrible ouer al that are round about him †O Lord God of hoastes who is like to thee thou art mightie ô Lord and thy truth round about thee †Thou rulest ouer the powre of the sea and the mouing of the waues therof thou doest mitigate †Thou humbledst the proud one as one wounded in the arme of thy strength thou hast dispersed thine enimies †The heauens are thine and the earth is thine the round earth and the fulnes therof thou hast founded †the north and the sea thou hast created Thabor and Hermon shal reioice in thy name †thy arme is with might Let thy hand be confirmed and thy righthand exalted †iustice and iudgement is the preparation of thy seat Mercie and truth shal goe before thy face †blessed is the people that knoweth iubilation Lord they shal walke in the light of thy countinance †and in thy name they shal reioyce al the day and in thy iustice they shal be exalted †Because thou art the glorie of their streingth and in thy good pleasure shal our horne be exalted †Because our protection is of our Lord and of the holie one of Israel our king †Then didst thou speake in vision to thy saintes and saidst I haue put helpe on the mightie one and haue exalted an elect one of my people †I haue found Dauid my seruant with myne holie oyle haue I anointed him †For mine hand shal helpe him and myne arme shal strengthen him †The enimie shal nothing preuale in him and the sonne of iniquitie shal not adde to hurt him †And I wil cut downe his enimies before his face and them that hate him I wil put to flight †And my truth and my mercie with him and in my name shal his horne be exalted †And I wil put his hand in the sea and his righthand in the riuers †He shal inuocate me Thou art my Father my God and the protector of my saluation †And I wil put him the firstbegotten high aboue the kings of the earth †I Wil kepe my mercie vnto him for euer and my testament faithful to him †I wil put his seed for euer and euer and his throne as the daies of heauen †But if his children shal forsake my lawe and wil not walke in my Iudgementes †If they shal profane my iustices and not kepe my commandmentes †I wil visite their iniquities with a rod and their sinnes with stripes †But “ my mercie I wil not take away from him neither wil I hurt in my truth †Neither wil I profane my testament and the words that procede from my mouth I wil not make frustrate †Once I haue sworne in my holie if I lie to Dauid †his seede shal continewe for euer †And his throne as the Sunne in my sight and as the Moone perfect for euer and a faithful witnesse in heauen †“ But thou hast repelled and dispised thou hast differred thy Christ †Thou hast ouerthrowne the testament of thy seruant thou hast profaned his
inciteth â—e her contrarie banquet of stollen water and hidde bread †VVISEDOME “ hath built herself an house she hath cut out seuen pillers †She hath immolated her victimes mingled her wine and set forth her table †She hath sent her handmaides to cal to the towre and to the walles of the citie †If any be a litle one let him come to me And to the vnwise she spake †Come eate ye my bread drinke the wine which I haue mingled for you †Leaue infancie and liue and walke by the wayes of prudence †He that teacheth a scorner doth iniurie to himself and he that rebuketh the impious purchaseth a blotte to himself †Rebuke not the scorner lest hee hate thee Rebuke a wise man and he wil loue thee †Geue occasion to a wise man and wisdom shal be added to him Teach the iust and he shal make haste to take it †The beginning of wisdom the feare of our Lord and the knowlege of the holie prudence †For by me shal thy dayes be multiplied and yeres of life shal be added to thee †If thou be wise to thyself thou shalt be and if a scorner thou alone shalt beare the euil †A foolish woman and clamorous and ful of alurementes and knowing nothing at al †sate in the doores of her house vpon a seate in a high place of the citie †to cal them that passe by the way and goe on their iourney †He that is a litle one let him turne to me And to the foole she spake †Stolen waters are sweeter and hidden bread more pleasant †and he was ignorant that giantes are there and her guestes in the depthes of hel ANNOTATIONS CHAP. IX â— VVisdom hath built herself a house According to the literal sense wherin the mystical is grounded both intended by the Holie Ghost VVisdom which is God himself Creator Conseruer of al thinges whose special good pleasure and delight is to be with men built his house the Church first in the Patriarches Priestes Prophetes and his other faithful seruantes in the old Testament partly before but more conspicously in the people of Israel establishing the same with seuen that is according to the frequent phrase of holie Scripture with manie pillers Pastors and chief gouerners by whom the whole people were directed in al spiritual causes as the Psalmist likevvise induceth God saying I haue confirmed the pillers therof And as S. Paul aftervvard calleth S. Peter S. Iames and S. Iohn pillers In this house vvisdom also prepared a banquette appointed victimes of diuers sortes as gratful Sacrifices to God therto inuited al men in much better order and to their more profite then the adultresse vvoman follie and vvicked concupiscence in citeth to her carnal and vvordlie pleasures vvhich bring to eternal ruine And for this purpose God neuer ceased to send Priestes and Prophetes to inuite the people of Israel to this strong tovvre fensed vvith vvalles In the Allegorical sense the same diuine increated VVisdom the second Person in the B. Trinitie the Diuine VVORD coeternal to the Father built himself a house his humane bodie in the virgins vvombe and therunto as to the head adioyned the members his mystical bodie the Church immolated victimes of Martyrs prepared the Table in breade and vvine vvhere also appeareth his Priesthood according to the Order of Melchisedec and called therto such as before vvere vnvvise and of smal vnderstanding because as the Apostle saith God chose the vveake of this vvorld to confound the strong As S. Augustin expoundeth this passage li. 17. c. 20. de ciuit q. 51. veter noui Test to 4. THE PARABLES OF SALOMON This repetition of the title signifieth that the sentences which folow are more properly called Parables then the former From vvhich they also differ in maner of vtterance by the figure Antithesis for most part opposing and comparing contrarie vertues and vices shevving their contrarie effectes vvith great elegancie especially in the original tongue vvhich could not be so fully expressed in Greke nor Latin much lesse in vulgar language But are the same in sense though often obscure by reason of the Hebrevv phrase shortnes of sentences and so vvithout anie certaine connexion that we can not with perspicuitie comprehend the summe therof in briefe contentes after the ordinarie maner before the chapters And therfore haue thought it better for the vulgar reader to set downe in the margent of the twentie chapters next folowing in briefe termes the vertues or other good thinges rather then the bad not hauing place for both commended in euerie sentence For though the same be not alwayes expressed in the text yet they may be vnderstood by their opposite vices VVhosoeuer desireth further explication may finde manie of these diuine sentences excellently expounded by S. Ierom S. Augustin S. Gregorie and other Fathers in seueral places Or read S. Bedas Commentaries vpon this whole booke To. 4. vel apud S. Ierom. To. 7. Or amongst late writers our lerned countriman D. Radulphus Bainus Bishop Iansenius and F. Peltanus CHAP. X. A wise sonne maketh the father glad but a foolish sonne is the sorow of his mother †The treasures of impietie shal profit nothing but iustice shal deliuer from death †Our Lord wil not afflict with famine the soule of the iust and the deceitful practises of the impious he wil ouerthrow †The slothful hand hath wrought pouertie the hand of the strong getteth riches Who so trusteth to lyes feedeth the windes and the selfe same man foloweth the flying birdes He that gathereth in the haruest is a wise sonne but he that snorteth in summer is the sonne of confusion †The blessing of our Lord is vpon the head of the iust but iniquitie couereth the mouth of the impious †The memorie of the iust is with prayses and the name of the impious shal rotte †The wise of hart shal receiue preceptes a foole is beaten with lippes †He that walketh playnly walketh confidently but he that depraueth his wayes shal be manifest †He that wincketh with the eye shal geue sorow and the foole in lippes shal be beaten †A vayne of life the mouth of the iust and the mouth of the impious couereth iniquitie †Hatred rayseth brawles and charitie couereth al sinnes †In the lippes of the wise wisdom is found and a rod on his backe that lacketh witte †Wise men hide knowledge but the mouth of the foole is next to confusion †The substance of a rich man is a citie of his strength the feare of the poore their pouertie †The worke of the iust vnto life but the fruite of the impious vnto sinne †The way of life to him that keepeth discipline but he that fo rs keth reprehensions erreth †Lying lippes hide hatred he
not his meates †Because after the similitude of a southsayer and diuiner he esteemeth that which he knoweth not Eate and drinke wil he say to thee and his minde is not with thee †The meates which thou hadst eaten thou shalt vomite vp and shalt lose thy beautiful wordes †Speake not in the eares of the vnwise because they wil despise the doctrine of thy speach †Touch not the boundes of litle ones and into the filde of pupils enter not †For their nerekinsman is strong and he wil iudge their cause against thee †Let thy hart enter into doctrin and thyne eares to wordes of knowlege †Withdrawe not discipline from a childe for if thou shalt strike him with the rod he shal not die †Thou shalt strike him with the rod and deliuer his soule from hel †My sonne if thy minde shal be wise my hart shal be glad with thee †And my reines shal reioyce when thy lippes shal speake right thinges †Let not thy hart enuie sinners but in the feare of our Lord be thou al the day †because thou shalt haue hope in the later end and thyn exaltation shal not be taken away †Heare my sonne be wise direct thy minde in the way †Be not in the feastes of great drinkers nor in their comessations which contribute flesh together to eate †because they that are geuen to drinking and that pay shottes shal be consumed and drousines shal be clothed with ragges †Heare thy father that begot thee and contemne not thy mother when she is old †Bye truth and sel not wisedom and doctrine and intelligence †The father of the iust reioyceth with gladnes he that hath begotten a wiseman shal reioyce in him †Let thy father be glad and thy mother and let her reioyce that bare thee †My sonne geue me thy hart let thyne eies kepe my wayes †For an harlot is a deepe dich a strange woman a narrow pitte †She lyeth in wayt in the way as a robber and whom she shal see not circumspect she wil kil †To whom is woe to whose father woe to whom browles to whom diches to whom woundes without cause to whom bloud sheeding eies †Is it not to them that passe their time in wine and studie to drinke out their cuppes †Behold not wine when it waxeth yelow when the colour therof shal shine in the glasse it goeth in pleasantly †but in the end it wil bite like a snake and as a basiliske it wil powre abrode poysones †Thine eies shal see strange wemen and thy hart shal speake peruerse thinges †And thou shalt be as one sleeping in the middes of the sea and as the gouernour fast a sleepe the sterne being lost †And thou shalt say They haue beaten me but I was not greeued they drew me and I felt not When shal I awake and finde wines againe CHAP. XXIIII EMVLATE not euil men neither desire thou to be with them †because their mind doth meditate robberies and their lippes speake deceites †By wisedom the house shal be built and by prudence it shal be strengthened †In doctrine the cellars shal be replenished with al precious and most beâ—utiful substance †A wiseman is strong and a lerned man strong and valiant †Because warre is managed by due ordering there shal be saluation where manie counsels are †Wisedom is high for a foole in the gate he shal not open his mouth †He that thinketh to doe euils shal be called a foole †The cogitation of a foole is sinne and a detracter the abomination of men †If thou despaire being wearie in the day of distresse thy strength shal be diminished †Deliuer them that are led to death and those that are drawen to death cease not to deliuer †If thou say I am not of force he that seeth into the hart he vnderstandeth and nothing deceiueth the keeper of thy soule and he shal render to a man according to his workes †Eate honie my sonne because it is good and the honie-combe most sweete to thy throte †so also the doctrine of wisedom to thy soule which when thou shalt finde thou shalt haue hope in the later end and thy hope shal not perish †Lie not in wayte nor seeke impietie in the house of the iust nor spoile his rest †For “ seuen times shal the iust fal and shal rise againe but the impious shal fal into euil †When thine enemie shal fal be not glad and in his ruine let not thy hart reioyce †Lest perhaps our Lord see and it displease him and he take away his wrath from him †Contend not with the most wicked nor emulate the impious †because euil men haue not hope of thinges to come and the lampe of the impious shal be extinguished †Feare our Lord my sonne and the king with detracters medle not †because their perdition shal sodenly rise and the ruine of both who knoweth †These thinges also to the wise to know a person in iudgement is not good †They that say to the impious Thou art iust peoples shal curse them and tribes shal detest them †They that rebuke him shal be praysed and blessing shal come vpon them †He shal kisse the lippes who answereth right wordes †Prepare thy worke abrode and diligently til thy ground that afterward thou mayst build thy house †Be not witnes without cause against thy neighbour neither alure any man with thy lippes †Say not As he hath done to me so wil I doe to him I wil render to euerie one according to his worke †I passed by the filde of a slothful man and by the vineyard of a foolish man †and behold nettels had filled it wholy and thornes had couered the face therof and the wal of stones was destroyed †Which when I had seene I layd it in my hart and by the example I lerned discipline †A litle I say thou shalt sleepe a litle thou shalt slumber a litle shalt thou ioyne thy handes together to rest †and as a poste pouertie shal come to thee beggerie as a man armed ANNOTATIONS CHAP. XXIIII 16. Seuen times shal the iust sal A iust man that is to say Gods true seruant free from mortal sinne is subiect during this life to manie tentations imperfections and may often fal into venial sinnes and not lose iustice nor the true title of a iust man as here he is called nor become the diuels seruant nor Gods enemie but through Gods grace helping his weaknes he riseth agaâ—ne from smal sinnes stil perseuering in Gods fauoure wheras contrariwise the impious falleth into euil towitte into more and more sinne through malice and lacke of grace riseth not so easily
the ruines of them †Nurter thy sonne and he shal refresh thee and shal geue delightes to thy soule †When prophecie shal fayle the people shal be dissipated but he that keepeth the Law is blessed †A seruant can not be taught by wordes because he vnderstandeth that which thou sayst and contemneth to answer †Hast thou seene a man swifte to speake follie is rather to be hoped then his amendement †He that nourisheth his seruant delicatly from his childhood afterward shal feele him stubburne †An angrie man prouoketh brawles and he that is easie to indign 〈…〉 shal he more prone to sinne †Humiliation foloweth the proude and glorie shal receiue the humble of spirite †He that is partaker with a theefe hateth his owne soule he heareth one adiuring and telleth not †He that feareth man shal soone fal he that trusteth in our Lord shal be lifted vp †Manie seeke after the face of the prince the iudgement of euerie one commeth forth from our Lord. †The iust abhorre an impious man the impious abhorre them that are in the right way The sonne that keepeth the word shal be out of perdition CHAP. XXX Aright wiseman thinketh humbly of himself 4. knowing that Gods workes are inscrutable and perfect 8. desireth truth in al thinges mediocritie in riches 11. Abhorreth certaine sortes of men 1. 5. certaine execrable thinges 18. noteth certaine thinges hard to be knowen 21. other thinges intolerable 24. others admirable 32. the tongue dangerous THE wordes of the Gatherer the sonne of Vomiter The vision that the man spake with whom God is and who being strengthened by God abiding with him sayd †I am most foolish of men the wisedom of men is not with me †I haue not learned wisedom and haue not knowen the science of saints †Who hath ascended into heauen and descended who hath conteyned the spirit in his handes who hath bound the waters together as in a garment who hath raysed vp al the borders of the earth what is his name and what is the name of his sonne if thou know †Enerie word of God tryed by fyre is a buckler to them that hope in him †Adde not any thing to his wordes and so thou be reproued and found a lyer †Two thinges I haue asked thee denie them not to me before I dye †Vanitie and lying wordes make far from me Beggerie and riches geue me not geue only things necessarie for my sustenance †lest perhaps being filled I be allured to denie and may say Who is the Lord or being compelled by pouertie I may steale and forsweare the name of my God †Accuse not a seruant to his master lest perhaps he curse thee and thou fal †There is a generation that curseth their father and that blesseth not their mother †A generation that semeth to itself cleane yet is not washed from their filthines †A generation whose eies are loftie and the eielids therof set vp on high †A generation that for teeth hath swordes and chaweth with theyr grinding teeth that they may eate the needie out of the earth and the poore from among men †The horseleach hath two daughters that say Bring bring Three things are vnsatiable the fourth neuer sayth it sufficeth †Hel and the mouth of the matrice the earth which is not satisfied with water but the fyre neuer sayth it sufficeth †The eie that scorneth his father that despiseth the trauail of his mother in bearing him let the rauens of the torrents pick it out and the young of the eagle eate it †Three thinges are hard to me and of the fourth I am vtterly ignorant †The way of an eagle in the ayre the way of a serpent vpon a rocke the way of a shippe in the middes of 〈…〉 and the way of a man in youth †Such is also the way of an adulterous woman which eateth and wyping her mouth sayth I haue done no euil †By three thinges the earth is moued and the fourth it can not susteyne †By a seruant when he shal reigne by a foole when he shal be filled with meate †by an odious woman when she shal be taken in matrimonie by “ a bondwoman when she shal be heyre to her mistresse †There are foure the least thinges of the earth and they are wiser then the wise †The antes a weake people which prepareth in the haruest meate for themselues †The leueret a people not strong which placeth his bed in the rocke †The locust hath no king and they go our al by their troopes †The stellion stayeth on his handes 〈…〉 in kings houses †There are three thinges which 〈…〉 l and the fourth that goeth happely †The lyon the strongest of beastes shal feare at the meeting of none †the cocke gyrded about the loines and the ramme also the king against whom none can resist †There is that hath appeared a foole after that he was listed vp on high for if he had vnderstood he would haue layd his hand vpon his mouth †And he that strongly presseth the pappes to wring out milke strayneth out butter and he that violently cleanceth his nose wringeth out bloud he that prouoketh angers bringeth forth discordes ANNOTATIONS CHAP. XXX 1. The vvordes of the Gatherer Some Interpreters take these foure Hebrew wordes Agur Iache Ithiel and Vcal conteined in this first verse to be proper names of men supposing that a certaine wiseman named Agur the sonne of Iache spake the sentences folowing in this chapter to his sonnes or scholars called Ithiel Vcal And so this supposed Agur not Salomon should be the auctor of this chapter But the old Interpreter whom S. Ierom approueth and foloweth translated the same wordes as noones appellatiues Neither doth anie ancient Father account this Agur amongst the writers of holie Scriptures And if there were a peculiar auctor of this chapter it is like the same should haue bene placed last and not before that which now foloweth and is by al men confessed to be Salomons And therfore we thinke it more probable with S. Beda and the common opinion that there vvas no other auctor of anie part of this booke besides King Salomon VVho is here called CONGREGANS the Gatherer because he gathered these excellent Parables and Prouerbes as the sonne of the Holie Ghost signified by the word IACHE povvring forth diuine sentences for instruction of ITHIEL VCAL that is of al those vvith vvhom God is by his grace and vvho are streingthened by God abiding vvith them 23. A bond vvoman vvhen she shal be heyre Of al thinges in this world it semeth most absurde that heresie doth dominiere ouer Catholique religion vvhich God some times and in some places suffereth for the greater merite of his elect CHAP. XXXI
S. Ierom. VVhose discourse vve haue here cited at large for a taste of his profound exposition of this vvhole booke that such as haue apportunitie may read the rest in the auctor himself To. 7. CHAP. XI Workes of mercie are necessarie whiles we haue time 3. because after death none can merite 4. neither must we differ to beginne nor cease from good dedes 8. but stil be mindful of death and iudgement 10. auoiding wrath and malice CAST thy bread vpon the passing waters because after much time thou shalt finde it †Geue a portion to seuen and also to eight because thou knowest not what euil shal be vpon the earth †If the cloudes be ful they wil powre out raine vpon the earth If the tree shal fal to the South or to the North in what place soeuer it shal fal there shal it be †He that obserueth the winde soweth not and he that considereth the cloudes shal neuer reape †As thou art ignorant which is the way of the spirite how the bones are framed together in the wombe of her that conceiueth childe so thou knowest not the workes of God who is the maker of al. †In the morning sow thy seede and in the euening let not thy hand cease for thou knowest not which may rather spring this or that and if both together it shal be the better †The light is sweete and it is delectable for the eyes to see the sunne †If a man shal liue manie yeares and shal haue reioyced in them al he must remember the darkesome time and manie dayes which when they shal come the thinges past shal be reproued of vanitie †Reioyce therfore yongman in thy youth and let thy hart be in good in the dayes of thy youth and walke in the wayes of thy hart and in the sight of thyne eyes and know that for al these God wil bring thee into iudgement †Take away anger from thy hart and remoue malice from thy flesh For youth and pleasure are vaine CHAP. XII In youth is fittest time and most meritorious to serue God In age the same is more and more necessarie but harder then to beginne and lesse gratful 8. In this booke the preacher hath shewed that al worldlie thinges are vanitie 13. and that true felicitie is only procured by wisdom which consteth in the feare of God and obseruation of his commandments REMEMBER thy Creator in the dayes of thy youth before the time of affliction come the yeares approch of which thou maist say They please me not †before the sunne and light and moone and starres be darke and the cloudes returne after the raine †when the kepers of the house shal be moued and the strongest men shal stagger and the grinders shal be idle in a smal number and they shal waxe darke that looke through the holes †and they shal shut the doores in the streate at the basenes of the grinders voice and they shal rise vp at the voice of the birde and al the daughters of song shal be deafe †The high thinges also shal feare and they shal be afrayd in the way the almondtree shal florish the locust shal be fatted and the capertree shal be destroyed because man shal goe into the house of his eternitie and the mourners shal goe round about in the streate †Before the siluer coard be broken and the golden headband recurre and the water pot be broken vpon the fountaine and the wheele be broken vpon the cesterne †and the dust returne into his earth from whence it was and the spirite returne to God who gaue it †Vanitie of vanities sayd Ecclesiastes and al thinges vanitie †And wheras Ecclesiastes was most wise he taught the people and declared the thinges that he had done and searching forth made manie parables †He sought profitable wordes and wrote wordes most right and ful of truth †The wordes of wisemen are as prickes and as nailes deepely stricken in which by the counself of maisters are geuen of one pastour †More then these my sonne require not Of making manie bookes there is no end and often meditation is affliction of the flesh †Let vs al heare together the end of speaking Feare God and obserue his commandments for this is euerie man †and al thinges that are done God wil bring into iudgement for euerie errour whether it be good or euil THE ARGVMENT OF THE CANTICLE OF CANTICLES SALOMON called also Ecclesiastes and Idida according to these three names as S. Ierom noteth writte three bookes of three particular arguments directed to three degrees of people with three distinct titles al tending to one end the true seruice of God which bringeth to eternal felicitie In the first he teacheth the principles of good life to flee from vices and folow vertues belonging to such as beginne to obserue Gods law wherin true wisdom consisteth and this booke is called the Prouerbes or Parables that is to say Pithie brief sentencious precepts of Salomon which signifieth Pacificus Peaceable or Pacifier the sonne of Dauid King of Israel In the second he exhorteth to contemne this world shewing that true felicitie consisteth not in anie worldlie or temporal thinges but in the eternal fruition of God which is obtayned by keping his commandments And this booke he intitleth The wordes of Ecclesiastes which is Concionator Preacher Sonne of Dauid King of Ierusalem because he there exhorteth such as haue made some progresse in vertues called Proficientes signified by the inhabitants of the Metropolitan citie Ierusalem whereas in the former he stiled himself king of Israel proposing precepts mete for al the twelue tribes and al vulgar men desirous and beginning to serue God In both bookes for more auctoritie sake making mention of his godlie renowmed father the Royal Prophet Dauid with his owne title also of king But in this third booke he only expresseth his proper name Salomon whom God singularly loued wherof he was called Idida Because this alone without mention of father or king was most conuenient for the Perfect who not as seruants or yong scholars are moued by feare of auctoritie but as children are swetly drawne by loue And this he writte in verse intitling it not simply a Canticle but The Canticle of Canticles as preeminent aboue other Canticles The bridal songue for the Mariage to be solemnized betwen God himself and his glorious spouse For though al holie Scriptures are the spiritual bread and food of the faithful yet al are not meate for al at al seasons Some parts are not for sinners nor for beginners nor for such as are yet in the way towards perfection but only for the perfect According to the Apostles doctrine Milke is for children that are yet vnskilful of the word of iustice But strong meate is for the perfect them that by custom haue their senses
Honour of parents procureth Gods blessing 11. dishonoring them his curse 19. Mekenes and modestie auaile much but curiositie to know secret mysteries is dangerous 27. A charitable sincere and docile hart 33. with workes of mercie merite reward THE children of wisdom are the Church of the iust and their nation obedience and loue †Heare your fathers iudgement ò children and so doe that you may be saued †For God hath honoured the father in the children and inquiring of the mothers iudgement hath confirmed it vpon the children †He that loueth God praying shal obteyne for sinnes and shal refrayne himself from them and shal be heard in the prayer of dayes †And as he that gathereth treasure so he also that honoureth his mother †He that honoureth his father shal haue ioy in children and in the day of his prayer he shal be heard †He that honoureth his father shal liue the longer life he that obeyeth the father shal refresh the mother †He that feareth our Lord honoureth his parents and as his lordes he wil serue them that begat him †In worke and word al patience honour thy father †that blessing may come vpon thee from him his blessing may remayne in the later end †The fathers blessing establisheth the houses of the children but the mothers curse rooteth vp the foundation †Glorie not in the contumelie of thy father for his confusion is no glorie to thee †For the glorie of a man is by the honour of his father and the father without honour is the dishonour of the sonne †Sonne receiue the old age of thy father and make him not sorowful in his life †and if he fayle in vnderstanding pardon him and despise him not in thy strength for the almes to the father shal not be in obliuion †For good shal be restored thee for the sinne of thy mother †and in iustice it shal be builded to thee and in the day of tribulation there shal be remembrance of thee and as yee in the clere weather shal thy sinnes melt away †Of what an euil fame is he that forsaketh his father and he is cursed of God that doth exasperate his mother †Sonne doe thy workes in meekenes and thou shalt be beloued aboue the glorie of men †The greater thou art humble thy self in al thinges and thou shalt finde grace before God †because the might of God onlie is great and he is honoured of the humble †Seeke not thinges higher then thy self and search not thinges stronger then thy habilitie but the thinges that God hath commanded thee thincke on them alwayes and in manie of his workes be not curious †For it is not necessarie for thee to see with thyne eies those thinges that are hid †In superfluous thinges search not manie wayes and in manie of his workes thou shalt not be curious †For verie manie thinges are shewed to thee aboue the vnderstanding of men †Manie also haue their suspicion supplanted and haue held their senses in vanitie †A hard hart shal fare il in the later end and he that loueth danger shal perish in it †A hart that goeth two wayes shal not haue successe and the peruerse of hart shal be scandalized in them †A wicked hart shal be laden with sorowes and the sinner wil adde to commit sinne †To the synagogue of the proude there shal be no health for the shrubbe of sinne shal be rooted vp in them and it shal not be perceiued †The hart of the wise is vnderstood in wisdom and a good eare wil heare wisdom with al desire †A wise hart and that which hath vnderstanding wil absteyne it self from sinnes and in the workes of iustice shal haue successe †Water quencheth burning fyre and almes resisteth sinnes †and God is the beholder of him that rendreth grace he remembreth him afterward and in the time of his fal he shal finde a sure stay CHAP. IIII. An exhortation to practise workes of mercie 12. With commendation of wisdom 23. obseruing due times not to omite for anie feare or sham fastnes to say the truth 34. also to be diligent meke and liberal SONNE defraude not the almes of the poore and turne not away thyne eies from the poore †Despise not the hungrie soule and exasperate not the poore in his pouertie †Afflict not the hart of the needie and deferre not the gift to him that is in distresse †Reiect not the petition of him that is afflicted and turne not away thy face from the needie †From the poore turne not away thine eies for anger and leaue not to them that aske of thee to curse thee behinde thy backe †For the prayer of him that curseth thee in the bitternes of his soule shal be heard and he that made him wil heare him †Make thyself affable to the congregation of the poore and to the ancient humble thy soule and to a great man bow thy head †Bow downe thyne eare to the poore without sadnesse and render thy debt and answer him peaceable wordes in mildenes †Deliuer him that suffereth iniurie out of the hand of the proud and be not faynt harted in thy soule †In iudging be merciful to pupils as a father as an husband to their mother †and thou shalt be as the obedient sonne of the Highest and he wil haue mercie on thee more then a mother †Wisdom inspireth life to her children and receaueth them that seeke after her and wil goe before them in the way of iustice †And he that loueth her loueth life and they that shal watch to her shal embrace her sweetnes †They that shal hold her shal inherite life and whither soeuer he shal enter God wil blesse him †They that serue her shal be seruants to the holie and them that loue her God loueth †He that heareth her shal iudge nations and he that beholdeth her shal remayne confident †If he beleue her he shal inherite her and her creatures shal be in confirmation †because in tentation she walketh with him and first of al she chooseth him †Feare and dread and probation she wil bring vpon him and she wil torment him in the tribulation of her doctrine til she trie him in her cogitations and credite his soule †And she wil establish him and make a direct way vnto him and reioyce him †and wil disclose her secretes to him and wil heape vpon him as treasures knowlege and vnderstanding of iustice †But if he goe amis she wil forsake him and deliuer him into the handes of his enimie †Sonne obserue time and avoyd from euil For thy soule be not ashamed to say the truth †For there is shame that bringeth sinne there is shame that bringeth glorie and grace †Accept no face against thine owne face nor against
hadst walked in the way of God thou hadst verely dwelt in peace euerlasting †Learne where wisedom is where strength is where vnderstanding is that thou mayst know withal where is the long continuance of life and liuing where the light of the eyes and peace is †Who hath found the place therof and who hath entered into the treasures therof †Where are the princes of the Gentiles and they that rule ouer the beasts that are vpon the earth †that play with the birdes of the heauen †that treasure vp siluer and gold wherin men haue confidence and is there no end of their getting which fashion siluer are careful neither is there invention of their workes †They are destroyed and are gone downe to hel and others are risen vp in their place †Yong men saw the light and dwelt vpon the earth but the way of discipline they knew not †neither vnderstood they the pathes therof neither haue their children receiued it it is made farre from their face †It hath not bene heard in the Land of Chanaan neither hath it bene seene in Theman †The children of Agar also that seke out the prudence that is of the earth marchants of Merrhe and of Theman and fablers and searchers of prudence and vnderstanding but the way of wisedom they haue not knowne neither haue they remembrēd the pathes therof †O Israel how great is the house of God and how great is the place of his possession †It is great and hath no end high and vnmesurable †There were the Giants those renowned that were from the beginning of big stature expert in warre †These did not our Lord choose neither found they the way of discipline therfore did they perish †And because they had not wisedom they perished through their follie †Who hath ascended into heauen and taken her and brought her downe from the clowdes †Who hath passed ouer the sea and found her and brought her aboue chosen gold †There is none that can know her waies nor that can search out her pathes †but he that knoweth al thinges knoweth her hath found her out by his prudence he that prepared the earth in time euerlasting and replenished it with cattel and fourefooted beastes †he that sendeth forth light and it goeth and hath called it and it obeyeth him with trembling †And the starres haue geuen light in their watches and reioyced †they were called and they said here we are and they haue shined to him with cheerfulnes that made them †This is out God and there shal none other be estemed against him †He found out al the way of discipline and deliuered it to Iacob his seruant and to Israel his beloued †After these thinges he was sene vpon the earth and was conuersant with men CHAP. IIII. Gods people neglecting his grace offered to them more then to other nations 6. are seuerely punished 15. by captiuitie 18. but are reserued 22. and repenting shal be released 31. and their enimies destroyed THIS is the booke of the commandments of God and the law that is for euer al that hold it shal come to life but they that haue forsaken it into death †Returne Iacob and take hold of it walke by the way to the brightnes of it against the light therof †Deliuer not thy glorie to an other dignitie to a strange nation †We are blessed ô Israel because the thinges that please God are manifest to vs. †Be of good comfort ô people of God memorable Israel †you are sold to the Gentiles not into perdition but for that in anger you prouoked God to wrath you are deliuered to the aduersaries †For you haue exasperated him that made you the eternal God immolating to diuels and not to God †For you haue forgotten God who hath nourished you and your nource Ierusalem you haue made sorowful †For she saw the wrath comming from God to you and she sayd Heare ye confines of Sion for God hath brought me great mourning †For I haue sene the captiuitie of my people and of my sonnes and daughters which the euerlasting hath brought vpon them †For I nourished them with ioyfulnes but I haue left them with weeping and mourning †Let no man reiovce ouer me a widow and desolate I am forsaken of manie for the sinnes of my children because they haue declined from the law of God †And his iustices they haue not knowne nor walked by the wayes of Gods commandments neither haue they entered by the pathes of his truth and iustice †Let the borderers of Sion come and remember the captiuitie of my sonnes daughters which the euerlasting hath brought vpon them †For he hath brought vpon them a nation from a farre a wicked nation and of an other tongue †which haue not reuerenced the ancient nor pitied the children haue led away the beloued of the widow and made the sole woman desolate of children †But as for me what can I helpe you †For he that hath brought the euils vpon you he wil deliuer you out of the handes of your enemies †walke children walke for I am left alone †I haue put of the stole of peace and I haue put vpon me the sackcloth of prayer and I wil crie to the Highest in my dayes †Be of good comfort my children crie to our Lord and he wil deliuer you out of the hand of the princes your enemies †For I haue hoped in the euerlasting for your saluation ioy is come to me from the holie one vpon the mercie which shal come to you from our euerlasting sauiour †For I sent you forth with mourning and weeping but our Lord wil bring you backe to me with ioy and gladnes for euer †For as the neighbours of Sion haue seene your captiuitie from God so shal they see also with celeritie your saluation from God which shal come vpon you with great honour and euerlasting brightnes †Children patiently sustaine the wrath which is come vpon you for thyne enemie hath persecuted thee but thou shalt quickly see his destruction and thou shalt get vp vpon his necke †My delicate ones haue walked rough waies for they are led as a flocke taken violently of the enemies †Be of good comfort children and crie out to our Lord for there shal be remembrance of you with him that hath led you away †For as your minde hath bene to stray from God ten tymes so much shal you returning againe seeke him †For he that hath brought the euils vpon you he againe wil bring vnto you euerlasting ioy with your saluation †Be of good comfort Ierusalem for he exhorteth thee that named thee †The wicked afflicters shal perish that haue vexed thee they that haue reioyced in thy ruine shal be punished †The cities which thy children haue serued shal be punished
couenant that he had with him in the middes of Babylon shal he dye †And not in a great armie nor in much people shal Pharao make battel agaynst him in the casting vp of a ramper and in the building of bulworkes to kil manie soules †For he had despised the oath that he might breake the couenant and behold he gaue his hand and when he hath done al these thinges he shal not escape †Therfore thus saith our Lord God Liue I that the oath which he hath despised the couenant that he transgressed I wil lay on his head †And I wil spread my nette ouer him and he shal be taken in my nette and I wil bring him into Babylon and wil iudge him there in the preuerication wherby he hath despised me †And al his fugitiues with al their troupe shal fal by the sword and the residue shal be dispersed into euerie wind and you shal know that I the Lord haue spoken †Thus saith our Lord God And I wil take of the marow of the high ceder wil set it of the toppe of the boughes therof the tender one I wil strippe of and wil plant it vpon a mountaine high and eminent †On the high mountaines of Israel wil I plant it and it shal shoote forth into a budde and shal yelde fruite and it shal be into a great ceder and al birdes and euerie foule shal dwel vnder the shadow of the boughes therof and shal there make their nest †And al the trees of the countrie shal know that I the Lord haue humbled the high tree exalted the low tree and haue dried the greene tree and haue caused the drie tree to spring I the Lord haue spoken and haue done it CHAP. XVIII One shal not beare the sinnes of an other but euerie one their owne 21. If the wieked truly repent he shal be saued and if the iust leaue his iustice he shal be damned AND the word of our Lord was made to me saying †What is that among you you turne a parable into this prouer be in the land of Israel saying The fathers did eate a sowre grape and the teeth of the children are set on edge †Liue I saith our Lord God if this parable shal be vnto you any more for a prouerbe in Israel †Behold al soules are mine as the soule of the father so also the soule of the sonne is mine the soule that shal sinne the same shal dye †And a man if he shal be iust and hath done iudgement and iustice †hath not eaten on the mountaynes and not lifted vp his eyes to the idols of the house of Israel and hath not violated his neighbours wife and approched not to a menstruous woman †and made no man sorowful hath restored the pledge to the debter taken nothing away by violence hath geuen his bread to the hungrie and coueted the naked with a garment †hath not lent to vsurie and not taken more hath turned away his hand from iniquitie and done true iudgement betwen man and man †hath walked in my precepts and kept my iudgements to doe truth this man is iust liuing he shal liue saith our Lord God †And if he hath begotten a sonne that is a robber shedding bloud he doe one of these thinges †and that doth not in dede al these thinges but eateth on the mountaynes and defileth his neighbours wife †that maketh the needie and poore sorowful violently committeth robberies restoreth not the pledge lifteth his eyes to idols doth abomination †that geueth to vsurie and taketh more what shal he liue he shal not liue Wheras he hath done al these detestable thinges dying he shal dye his bloud shal be vpon him †But and if he hath begotten a sonne that seing al his fathers sinnes which he hath done is afrayd and shal not doe the like to them †hath not eaten vpon the mountaines and not lifted vp his eyes to the idols of the house of Israel and hath not violated his neighbours wife †and hath made no man sorowful hath not withheld the pledge and hath not violently committed robberie hath geuen his bread to the hungrie and couered the naked with clothing †hath turned away his hand from iniurie of the poore hath not taken vsurie and ouerplus hath done my iudgements hath walked in my preceptes this man shal not dye in the iniquitie of his father but liuing he shal liue †His father because he did calumniate and did violence to his brother and wrought euil in the middes of his people behold he is dead in his owne iniquitie †And you say Why hath not the sonne borne the iniquitie of his father Verely because the sonne hath wrought iudgement and iustice he hath kept al my precepts and done them liuing he shal liue †The soule that shal sinne the same shal dye the sonne shal not beare the iniquitie of the father and the father shal not beare the iniquitie of the sonne the iustice of the iust shal be vpon him and the impietie of he impious shal be vpon him †But if the impious shal doe penance from al his sinnes which he hath wrought and shal keepe al my precepts and doe iudgement and iustice liuing he shal liue and shal not dye †Al his iniquities which he hath wrought I wil not remember them in his iustice which he hath wrought he shal liue †Why “ is the death of a sinner my wil saith our Lord God and not that he conuert from his wayes and liue †But if the iust man shal turne away himselfe from his iustice and doe iniquitie according to al the abominations which the impious vseth to worke shal he liue al his iustices which he had done shal not be remembred in the preuarication which he hath preuaricated and in his sinne which he hath sinned in them he shal dye †And you haue said The way of our Lord is not right Heare ye therfore ô house of Israel What is not my way right and are not rather your wayes peruerse †For when the iust shal turne away himselfe from his iustice doth iniquitie he shal dye in them in the iniustice that he hath wrought he shal dye †And when the impious shal turne away himselfe from his impietie which he hath wrought shal doe iudgement and iustice he shal viâ—â—siâ—ate his soule †For considering turning away himself from al his iniquities which he hath wrought liuing he shal liue and not dye †And the children of Israel say The way of our Lord is not right What are not my wayes right ô house of Israel and not rather your wayes peruerse †Therfore wil I iudge euerie maÌ„ according to his wayes ô house of Israel saith our Lord God Conuert and doe penance from al your iniquities and iniquitie shal not be a ruine to you †Cast away from you
the middes of the slaine by the sword they shal fal the sword is geuen they haue drawen her and al her peoples †The most mightie of the strong shal speake to him from the middes of hel which went downe with his helpers and slept vncircumcised slame by the sword †There Assur and al his multitude round about him their graues al the slaine and they that fel by the sword †Whose graues were made in the lowest lakes and his multitude was made round about his graue al the slaine and they that fel by the sword which sometime had geuen feare in the land of the liuing †There Aelam and al the multitude therof round about her graue al these slaine and falling by the sword that went downe vncircumcised to the lowest earth which did put their terrour in the land of the liuing and they haue borne their ignominie with them that goe downe into the lake †In the middes of their slaine they haue set her couche among al her peoples round about him their graâ—e al these vncircumcised and slaine by the sword for they gaue their terrour in the land of the liuing and haue borne their ignominie with them that descend into the lake they are layde in the middes of the slaine †There Mosoch and Thubal and al their multitude round about him their graues al these vncircumcised and slaine and falling by the sword because they gaue their feare in the land of the liuing †And they shal not sleepe with the valients and them that fel and the vncircumcised that went downe to hel with their weapons and put their swordes vnder their heades and their iniquities were in their bones because they were made the terrour of the valients in the land of the liuing †And thou therfore shalt be destroyed in the middes of the vncircumcised and shalt sleepe with the slaine by the sword †There Idumea and her kinges al her princes which were geuen with their host with the slaine by the sword and which slept with the vncircumcised and with them that goe downe into the lake †There al the princes of the North and al the hunters which were brought downe with the slaine fearing and in their strength confounded which slept vncircumcised with the slaine by the sword and haue borne their ignominie with them that goe downe into the lake †Pharao saw them and he was comforted vpon al his multitude which was slaine by the sword Pharao and al his host saith our Lord God †because I gaue his terrour in the land of the liuing he slept in the middes of the vncircumcised with the slaine by the sword Pharao and al his multitude saith our Lord God CHAP. XXXIII By example of a watchman 7. God chargeth the prophet to declare whatsoeuer dangers he seeth imminent to the people 10. Sinners repenting shal be saued and if the iust leaue their iustice they shal be damned 21. The promise made to Abraham maketh not the Iewes secure 23. but for their enormious sinnes they shal be caried out captiues 33. Then they shal know that the prophet said the truth AND the word of our Lord was made to me saying †Sonne of man speake to the children of thy people and thou shalt say to them The land when I shal bring the sword in vpon it and the people of the land take a man one of their meanest make him a watchman ouer them †and he shal see the sword coming vpon the land and sound with the trumpet tel the people †and he that heareth the sound of the trumpet whosoeuer he be and doth not looke to himselfe and the sword come and take him his bloud shal be vpon his head †He heard the sound of the trumpet and did not looke to himself his bloud shal be on himself but if he shal looke to himself he shal saue his life †And if the watchman see the sword coming and sound not with the trumpet and the people looke not to them selues and the sword come and take a soule from among them he certes is caught in his iniquitie but his bloud I wil require of the hand of the watchman †And thou sonne of man I haue made thee a watchman to the house of Israel hearing therfore the word from my mouth thou shalt tel them from me †If when I say to the impious O thou impious dying thou shalt dye thou speake not that the impious may keepe himself from his way the impious himself shal dye in his iniquitie but his bloud I wil require at thy hand But if thou telling the impious that he conuert from his wayes he conuert not from his way he shal dye in his iniquitie but thou hast deliuered thy soule †Thou therfore ô sonne of man say to the house of Israel Thus you haue spoken saying Our iniquities and our sinnes are vpon vs in them we fade away how then can we liue †Say to them Liue I sayeth our Lord God I wil not the death of the impious but that the impious conuert from his way and liue Conuert conuert ye from your most euil wayes and why wil you dye ô house of Israel †Thou therfore sonne of man say to the children of thy people The iustice of the iust shal not deliuer him in what day soeuer he shal sinne and the impietie of the impious shal not hurt him in what day soeuer he shal conuert from his impietie and the iust can not liue in his iustice in what day soeuer he shal sinne †Yea if I shal say to the iust that liuing he shal liue and he trusting in his iustice doe iniquitie al his iustices shal be forgotten and in his iniquitie which he hath wrought in the same shal he dye †And if I shal say to the impious Dying thou shalt dye and he do penance from his sinne do iudgement and iustice †and the same impious restore pledge and render robberie walke in the commandments of life and doe not anie vniust thing liuing he shal liue shal not dye †Al his sinnes which he hath sinned shal not be imputed to him he hath done iudgement and iustice liuing he shal liue †And the children of thy people haue said The way of our Lord is nor of equal weight their owne way is vniust †For when the iust shal depart froÌ„ his iustice and doe iniquities he shal dye in them †And when the impious shal depart from his impictie and shal doe iudgements and iustice he shal liue in them †And you say The way of our Lord is not right euery one according to his wayes wil I iudge of you ô house of Israel †And it came to passe in the twelfth yeare in the tenth moneth in the fifth of the moneth of our transmigration there came to me one that was fled from Ierusalem saying The citie is made waste
temple and granteth meanes to build the citie of Ierusalem and the temple AND the next began to speake he that spake of the strength of a king †O ye men doe not the men excel which obteyne land and sea and al thinges that are in them †But a king excelleth aboue al thinges and hath dominion ouer them and euerie thing whatsoeuer he shal say to them they doe †And if he send them to warryers they goe and throw downe mountaines and the walles and towers †They kil and are killed and the kinges word they transgresse not For if they shal ouercome they bring to the king al thinges whatsoeuer they haue taken for a praye †In like maner also al others for so many as are not souldiars nor fight but til the ground when they shal reape againe they bring tributes to the king †And he being one onlie if he say Kil ye they kil say he forgeue they forgeue †say he strike they strike say he destroy they destroy †say he build they build †say he cut downe they cut downe say he plant they plant †and al the people potestates here him and beside this he sitteth downe and drinketh and sleepeth †And others gard him round about and can not goe euerie one and doe their owne workes but at a word are obedient to him †O ye men how doth not a king excel that is so renowmed And he held his peace †The third that spake of wemen and truth this is Zorobabel began to speake †O ye men not the great king many men neither is it wine that doth excel Who is it then that hath the dominion of them †Haue not wemen brought forth the king and al the people that ruleth ouer land sea †and were they not borne of them and did not they bring vp them which planted the vineyardes whereof wine is made †And they make the garmentes of al men they doe honor to al men and men can not be separed from wemen †If they haue gathered gold and siluer and euerie beutiful thing see a woman comlie and fayre †leauing al these thinges they fixe their looke vpon her with open mouth beholde her and allure her more then gold and siluer and euerie precious thing †Man forsaketh his father that brought him vp and his countrie and ioyneth himself to a woman †And with a woman he refresheth his soul and neither doth he remember father nor mother nor countrie †And hereby you must know that wemen rule ouer you Are you not sorie †And a man taketh his sword goeth into the way to commit theftes and murders to sayle seas riuers †and seeth a lyon and goeth in darkenes and when he hath committed theft and fraude and spoyles he bringeth it to his beloued †And againe man loueth his wife more then father or mother †And many haue become madde for their wiues and haue bene made bondmen for them †and many haue perished and bene slayne and haue sinned for wemen †And now beleue me that the king is great in his powre because al countries are afrayd to touch him †Neuertheles I saw Apemes the daughter of Bezaces the concubine of a meruelous king sitting by the king at his right hand †and taking of the crowne from his head and putting it vpon herself and with the palme of her lefthand she stroke the king †And beside these thinges he with open mouth beheld her and if she smile he laugheth and if she be angrie with him he flattereth til he be reconciled to her fauour †O ye men why are not wemen stronger Great is the earth and high is the heauen who doeth these thinges †And then the king and they that weare purple looked one vpon an other And he began to speake of truth †O ye men are not wemen strong The earth is great and heauen is high the swift course of the sunne turneth the heauen round into his place in one day †Is not he magnifical that doth these thinges and the truth great and stronger aboue al thinges †Al the earth calleth vpon the truth heauen also blesseth it and al workes are moued and tremble at it and there is not any thing with it vniust †Wine is vniust the king is vniust wemen are vniust al the sonnes of men are vniust and al their workes are vniust and in them is not truth and they shal perish in their iniquitie †and truth abydeth and groweth strong for euer and liueth and preuayleth for euer and euer †Neither is there with it acception of persons nor differences but the thinges that are iust it doth to al men to the vniust and malignant and al men are wel pleased in the workes thereof †And there is no vniust thing in the iudgement therof but strength and reigne and power and maiestie of worldes Blessed be the God of truth †And he left speaking And al the people cryed and sayd Great is truth and it preuaileth †Then the king sayd to him Aske if thou wilt any more then the thinges that are writen and I wil geue it thee according as thou art found wiser then thy neighbours thou shalt sitte next to me and shalt be called my cosin †Then sayd he to the king Be mindful of thy vow which thou hast vowed to build Ierusalem in the day that thou didst receiue the kindom †and to send backe al the vessels that were taken out of Ierusalem which Cyrus separated when he sacked Babylon and would haue sent them backe thither †And thou hast vowed to build the temple which the Idumeians burnt when Iurie was destroyed of the Chaldees †And now this is that which I aske Lord which I desire this is the maiestie which I desire of thee that thou performe the vowe which thou hast vowed to the king of heauen by thy mouth †Then Darius the king rising vp kissed him and wrote letters to al the officers and ouerseers and them that weare purple that they should conduct him and them that were with him al going vp to build Ierusalem †And to al the ouerseers that were in Syria and Phoenice and Libanus he wrote letters that they should draw Ceder trees from Libanus into Ierusalem to build the citie with them †And he wrote to al the Iewes which went vp from the kindome into Iurie for libertie euerie mightie man magistrate ouerseer not to come vpon them to their gates †and al the countrie which they had obtayned to be free vnto them that the Idumeians leaue the castels which they possesse of the Iewes †and to the building of the temple to geue euerie yeare twentie talentes vntil it were throughly built †vpon the altars to burne holocausts dayly as they haue commandment to offer other ten talentes euery yeare †to al that go forth
Bethsabee therfore went in to the king in the chamber and the king was exceding old and Abisag the Sunamite ministred to him †Bethsabee bowed her self and adored the king To whom the king sayd What is thy wil quoth he †Who answering sayd My lord thou didst sweare to thy handmayd by our Lord thy God that Salomon thy sonne shal reigne after me and he shal sitte in my throne †And behold now Adonias reigneth thou my lord the king not knowing therof †He hath killed oxen al fatte thinges and manie rammes and called al the kinges sonnes Abiathar also the priest and Ioab the General of the warfarre but Salomon thy seruant he called not †Notwithstanding my lord king the eyes of al Israel looke vpon thee that thou wouldest shew them who shal sitte in thy throne my lord king after thee †And it shal be when my lord king sleepeth with his fathers I and my sonne Salomon shal be sinners †As she was yet speaking with the king Nathan the prophet came †And they told the king saying Nathan the prophete is here And when he was gone in to the king and had adored bowing to the earth †Nathan sayd My lord king didst thou say Let Adonias reigne after me and let him sitte vpon my throne †Because he is gone downe to day and hath immolated oxen and fattelinges and manie rammes and called al the kinges sonnes and the captaynes of the armie Abiathar also the priest and they eating and drinking before him and saying God saue the king Adonias †me thy seruant and Sadoc the priest and Banaias the sonne of Ioiada and Salomon thy seruant he called not †Is this word proceded from my lord the king and hast thou not told me thy seruant who should sitte vpon the throne of my lord the king after him †And king Dauid answered saying Cal vnto me Bethsabee Who when she was entered in to the king and stood before him †the king sware and sayd Our Lord liueth which hath deliuered my soule from al distresse †that as I sware to thee by our Lord the God of Israel saying Salomon thy sonne shal reigne after me and he shal sitte vpon my throne for me so wil I doe this day †And Bethsabee bowing her conâ—enance vnto the earth adored the king saying God saue my lord for euer †King Dauid also said Cal me Sadoc the priest and Nathan the prophet Banaias the sonne of Ioâ—adâ— Who when they were entred in before the king †he said to them Take with you the seruantes of your lord and sette Salomon my sonne vpon my mule and bring him into Gihon †And let Sadoc the priest anoint him there and Nathan the prophet to be king ouer Israel and you shal sound the trumpet and shal say God saue king Salomon †And you shal goe vp after him and he shal come and shal sitte vpon my throne and he shal reigne for me and I wil ordaine him that he be prince ouer Israel and ouer Iuda †And Banaias the sonne of Ioiada answered the king saying Amen so speake our Lord the God of my lord the king †As our Lord hath beene with my lord the king so be he with Salomon and make his throne higher then the throne of my lord king Dauid †Sadoc therfore the priest and Nathan the prophet went downe and Banaias the sonne of Ioiada and Cherethi and Phelethi and they set Salomon vpon the mule of king Dauid and brought him into Gihon †And Sadoc the priest tooke a horne of oile out of the tabernacle and annointed Salomon and they sounded the trumpet and al the people said God saue king Salomon †And al the multitude went vp after him and the people singing on shaulmes and reioysing with great gladnes and the earth sounded of their crie †And Adonias heard and al that were inuited of him and the feast was ended yea and Ioab hearing the voice of the trumpet said What meaneth the crie of the citie making a tumult †As he yet spake came Ionathas the sonne of Abiathar the priest to whom Adonias said Come in because thou art a stout man and bringest good newes †And Ionathas answered Adonias Not so for our lord king Dauid hath appointed Salomon king †and hath sent with him Sadoc the priest and Nathan the prophete and Banaias the sonne of Ioiada and Cerethi and Phelethi and they haue set him vpon the kinges mule †And Sadoc the priest and Nathan the prophete haue annointed him king in Gihon they are gone vp thence reioysing and the citie sounded this is the voice that you heard †Yea and Salomon sitteth vpon the throne of the kingdom †And the kinges seruantes entring in haue blessed our lord king Dauid saying God amplify the name of Salomon aboue thy name and magnifie his throne aboue thy throne And the king adored in his bed †and he hath thus spoken Blessed be our Lord the God of Israel who hath geuen this day one sitting in my throne mine eies seing it †They therfore were terrified and they al arose that had beene inuited of Adonias and euery man went his way †And Adonias fearing Salomon arose and went and held the horne of the altar †And they told Salomon saying Behold Adonias fearing king Salomon hath taken hold of the horne of the altar saying Let king Salomon sweare to me this day that he wil not kil his seruant with the sword †And Salomon sayd If he be a good man there shal not so much as one heare of his fal vpon the ground but if euil shal be found in him he shal die †King Salomon therfore sent and brought him out from the altar and going in he adored king Salomon and Salomon sayd to him Goe to thy house CHAP. II. Dauid geueth godlie preceptes to Salomon 5. willeth him to punish certaine offenders 10. and dieth 12. Salomon reigneth 13. Adonias by intercession of â—eâ—hsabee requesleth to haue Abisag to wife 22. but is put to death for demanding her 26. Abiathar the priest is banished and deposed for conspiring with Adonias 28. Ioab also for the same cause and former crimes is slaine 36. Semei is confined in Ierusalem 40. for transgressing his limites together with old faultes is likewise slaine AND the dayes of Dauid approched that he should die and he commanded his sonne Salomon saying †I enter into the way of al flesh take courage and play the man †And obserue the watches of our Lord thy God that thou walke in his waies and keepe his ceremonies and his preceptes and iudgementes and testimonies as is written in the law of Moyses that thou mayst vnderstand al thinges which thou doest and whithersoeuer thou shalt turne thy selfe †that our Lord may confirme his wordes which he hath spoken of me saying If thy children shal keepe their waies and shal walke before me in truth in al
their hart and in al their soul there shal not altogether be taken from thee a man out of the throne of Israel †Thou knowest also what Ioab the sonne of Saruia hath done to me what he did to the two princes of the armie of Israel to Abner the sonne of Ner and Amasa the sonne of Iether whom he slewe â—hed the bloud of warre in peace put the bloud of battel in his belt which was about his loynes and in his shoe which was on his feete †Thou shalt doe therfore according to thy wisdom and shalt not bring his hoare head peaceably vnto hel †But to the sonnes also of Berzellai the Galaadite thou shalt render kindnes and they shal eate on thy table for they mette me when I fled from the face of Absolom thy brother †Thou hast also with thee Semei the sonne of Gera the sonne of Iemini of Bahurim who cursed me with a wicked curse when I went to the Campe but because he came downe to meete me when I passed Iordam and I sware to him by our Lord saying I wil not kil thee with the sword †doe not thou suffer him to be guiltles But thou art a wise man so that thou knowest what thou shalt doe to him and thou shalt bring his hoare heare with bloud vnto hel †Dauid therefore slept with his fathers and was buried in the citie of Dauid †And the daies that Dauid reigned in Israel are fourtie yeares in Hebron he reigned seuen yeares in Ierusalem thirtie three †And Salomon sate vpon the throne of Dauid his father and his kingdome was confirmed excedingly †And Adonias the sonne of Haggith entered in to Bethsabee the mother of Salomon Who said to him Is thy coming peaceable Who answered peaceable †And he added I haue a word to speake with thee To whom she said Speake And he †Thou knowest quoth he that the kingdom was mine and al Israel had purposed to make me ouer them to be their king but the kingdom is transposed is made my brothers for it was appointed him of our Lord †Now therefore I desire one petition of thee Confound not my face Who said to him Speake †And he said I pray speake to Salomon the king for he can not denie thee any thing that he geue me Abisag the Sunamite to wife †And Bethsabee saied wel I wil speake 〈◊〉 thee to the king †Bethsabee therefore came to king Salomon to speake vnto him for Adonias and the king arose to meete her and adored her and sate downe vpon his throne and a throne was sette for the kinges mother who sate on his right hand †And she said to him One litle petition I desire of thee confound not my face And the king said to her My mother aske for it behoueth not that I turne away thy face †Who said Let Abisâ—g the Sunamite be geuen to Adonias thy brother to wife †And king Salomon answered and said to his mother Why doest thou aske Abisâ—g the Sunamite for Adonias aske for him also the kingdom for he is my brother elder then I hath Abiathar the priest Ioab the sonne of Saruie †Therfore king Salomon sware by our Lord saying These thinges doe God to me and these adde he because Adonias hath spoken this word against his life †And now our Lord liueth which hath established me and placed me vpon the throne of Dauid my father and which hath made me a house as he spake this day shal Adonias be slaine †And king Salomon sent by the hand of Banaias the sonne of Ioiada who slewe him and he died †To Abiathar also the priest the king said Goe into Anathoth to thy field and thou in deede art a man of death but to day I wil not kil thee because thou didst carie the arke of our Lord God before Dauid my father hast susteyned labour in al thinges wherein my father laboured †Salomon therefore cast out Abiathar that he should not be the priest of our Lord that the word of our lord might be fulfilled which he spake concerning the house of Heli in Silo. †And then a messenger came to Ioab for that Ioab had turned after Adonias and after Salomon had not turned Ioab therfore fled into the tabernacle of our Lord caught the horne of the altar †And it was told king Salomon that Ioab was fled into the tabernacle of our Lord and was beside the altar Salomon sent Banaias the sonne of Ioiada saying Goe kil him †And Banaias came to the tabernacle of our Lord and said to him Thus sayth the king Come forth Who said I wil not come forth but here wil I die Banaias reported his word to the king saying Thus spake Ioab and thus he answered me †And the king said to him Doe as he hath spoken and kil him burie him and thou shalt remoue the innocent bloud which hath beene shed of Ioab from me and from the house of my father †And our Lord shal render his bloud vpon his head because he murdered two iust men better then him self and slew them with his sword my father Dauid not knowing Abner the sonne of Ner general of the warfare of Israel and Amasa the sonne of Iether general of the armie of Iuda †and their bloud shal returne vpon the head of Ioab and vpon the head of his seede for euer But to Dauid and his seede and his house and to his throne be peace for euer from our Lord. †Banaias therfore the sonne of Ioiada went vp and setting vpon him slewe him and he was buried in his house in the desert †And the king appoynted Banaias the sonne of Ioiada for him ouer the armie and Sadoc the priest he placed for Abiathar †The king also sent and called Semei and said to him Build thee a house in Ierusalem and dwel there and thou shalt not goe out thence hither and thither †But what day soeuer thou shalt goe out and shalt passe the Torrent Cedron know that thou art to be slaine thy bloud shal be vpon thy head †And Semei said to the king The saying is good as my lord the king hath spoken so wil thy seruant doe Semei therfore dwelt in Ierusalem manie dayes †And it came to pasâ—e after three yeares that the seruantes of Semei sled to Achis the sonne of Maacha the king of Geth and it was told Semei that his seruantes were gone into Geth †And Semei arose and sadled his asle and went to Achis into Geth to require his seruantes and he brought them out of Geth †And it was told Salomon that Semei went into Geth out of Ierusalem and was returned †And sending he called him and said to him Did I not testifie to thee by our Lord and told thee before What day soeuer thou going out shalt passe hither thither know that thou shalt die
hart is delighted with oyntement and diuers odours and with the good counsels of a frend the soule is sweetned †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 †The subtel man seeing euil hideth himself litle ones passing through haue susteyned euil detriments †Take his garment that hath bene suretie for a stranger and for alienes take from him a pledge †He that blesseth his neighbour with a loud voice rising in the night he shal be like him that curseth †Dropping through in the day of cold and a brawling woman are compared together †He that reteyneth her as he that should hold the winde and shal cal in the oyle of his right hand †Iron is sharpened with iron and a man sharpeneth the face of his frend †He that kepeth the feegtree shal eate the frute therof and he that is the keper of his master shal be glorified †As in waters the countenance of them that looke therin shyneth so the hartes of men ate manifest to the prudent †Hel and perdition are neuer filled in like maner also the eies of men are vnsatiable †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 †If thou shalt bray a foole in a morter as when a pestle striketh vpon prisane his follie shal not be taken from him †Know diligently the countenance of thy cattel and consider thy flockes †For thou shalt not haue power always but a crowne shal be geuen into generation and generation †The medowes are open and the grene herbes haue appeared and the grasse is gathered out of the mountaines †Lambes for thy garment and kiddes the price of the filde †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 †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 †A poore man calumniating the poore is like a vehement showre wherby famine is gotten †They that forsake the lawe praise the impious they that kepe it are set on fire against him †Euil men thinke not on iudgement but they that seeke after our Lord marke al thinges †Better is a poore man walking in his simplicitie then the rich in crooked wayes †He that kepeth the law is a wise sonne but he that feedeth gluttons shameth his father †He that heapeth together riches by vsuries and ocker gathereth them for him that is liberal to the poore †He that turneth away his eares from hearing the law his prayer shal be execrable †He that deceiueth the iust in a wicked way shal fal into his destruction and the simple shal possesse his goodes †The rich man seemeth to him self wise but the poore man being prudent shal searche him †In the exultation of the iust there is much glorie when the impious reigne ruines of men †He that hideth his wicked deedes shal not be directed but he that shal confesse and shal forsake them shal obtayne mercie †Blessed is the man that is alwayes fearful but he that is of an obstinate mynde shal fal into euil †A roaring lyon and hungrie beare an impious prince ouer the poore people †A prince lacking prudence shal oppresse many by calumnie but he that hateth auarice his dayes shal be made long †A man that doth calumniat the bloud of a soule if he shal flee into a lake no man abideth †He that walketh simply shal be saued he that goeth peruerse wayes shal fal once †He that tilleth his ground shal be filled with breads but he that purseweth idlnesse shal be replenished with pouertie †A faithful man shal be much praysed but he that hasteneth to be rich shal not be innocent †He that knoweth a person in iudgement doth not wel this man euen for a morsel of bread forsaketh the truth †A man that hasteneth to be rich and enuyeth others is ignorant that pouertie shal come vpon him †He that rebuketh a man shal afterward find fauour with him more then he that by flatteries of tongue deceiueth †He that pilfereth any thing from his father and from his mother saith this is no sinne is the partaker of a mankiller †He that exalteth and dilateth himselfe rayseth brawles but he that trusteth in our Lord shal be healed †He that hath confidence in his owne hart is a foole but who so walketh wisely shal be saued †He that geueth to the poore shal not lacke he that despiseth him that asketh shal susteyne penurie †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 †In the multiplication of iust men the common people shal reioyce when the impious shal take princedom the people shal mourne †A man that loueth wisedom maketh his father glad but he that maintaineth harlots shal destroy his substance †A iust king setteth vp the land a couetous man shal destroy it †A man that with fayre and fayned wordes speaketh to his frend spreadeth a nette to his steppes †A snare shal intangle the wicked man sinning and the iust shal praise and reioyce †The iust knoweth the cause of the poore the impious is ignorant of knowlege †Pestilent men dissipate a citie but the wise turne away furie †A wise man if he contend with a foole whether he be angrie or whether he laugh shal not finde rest †Men of bloud hate the simple but iust men seeke his soule †A foole vttereth al his spirit a wiseman differreth and reserueth til afterward †A prince that gladly heareth wordes of lying hath al his seruants impious †The pooreman and the creditour haue mette one an other our Lord is illuminatour of both †The king that iudgeth the poore in truth his throne shal be replenished for euer †Rod and rebuke geueth wisedom but the childe that is left to his owne wil confoundeth his mother †In the multiplication of the impious wickednes shal be multiplied and the iust shal see